A  DOOR  OPENED 


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A  DOOR  OPENED 


Behold,  I  have  set  before  thee  a  door  opened,  which  none  can  shut. 


ALEXANDER  McKENZIE 


BOSTON   AND   NEW   YORK 
HOUGHTON,  MIFFLIN  AND  COMPANY 

1898 


COPYRIGHT,  1897,  BY  ALEXANDER  McKENZIE 
ALL  RIGHTS  RESERVED 


TO 

KENNETH  AND  MARGARET 

lilp  ©ear  Cbtlbren 

I  GIVE  THIS  BOOK 


CONTENTS 

Pasb 

I.   A  Door  Opened 1 

II.  The  Throne  of  Grace 21 

III.  The  Royal  Bounty 37 

IV.  The  Chief  Point 55 

V.  The  Comforter,  even  the  Holy  Spirit      .        .    75 

VI.  The  Grace  of  the  Touch 93 

VII.  The  Wheels  and  the  Spirit           ....  Ill 

VIII.  The  Place  of  the  Branch         ....       129 

IX.  The  Story  of  a  New  England  Church             .  149 

X.  The  Place  of  the  Prayer         ....       179 

XI.  The  Virtue  of  Clean  Hands        ....  199 

XII.   The  Man  and  the  Vote 215 

XIII.  The  Sailor-Man 231 

XIV.  Mending,  Launching,  and  Following    .  .      251 
XV.   The  Christian  Mysteries 269 

XVI.  The  Song  in  a  Strang  k  Land    ....      291 


I 

A  DOOR  OPENED 

Kevelation  iii.  8 


A  DOOR   OPENED 


The  words  concerning  the  open  door  are  from 
the  last  book  of  the  Bible.  The  thought  which 
they  express  could  have  been  taken  from  any  one 
of  the  books ;  for  it  is  the  vigorous,  pervasive 
truth  which  is  declared  by  Prophets  and  Apostles, 
and  most  of  all  by  the  Lord  Himself,  that  God  is 
stronger  than  any  man,  and  that  his  strength  is 
pledged  to  our  advantage.  It  seems  a  common- 
place assertion  as  it  is  made  in  this  form ;  but  the 
right  apprehension  of  it  is  by  no  means  common- 
place. The  right  use  of  it  would  give  to  our  life  a 
vigor  and  constancy  which  would  enable  and  enno- 
ble it  through  all  its  course.  But  in  these  words 
which  a  man  heard  when  he  was  a  prisoner  with  a 
free  spirit  the  strength  of  God  is  seen  more 
clearly,  and  not  as  a  force  which  overpowers  every- 
thing before  it  and  compels  the  results  which  it 
desires.  It  is  seen  in  its  intelligence,  recognizing 
its  own  previous  work,  and  keeping  faith  with 
itself  and  with  the  men  whom  it  has  made  and 
endowed.     It  recognizes  human  character  and  lib- 


4  A  DOOR   OPENED 

erty.  Hence  it  does  not  abandon  men,  as  if  they 
were  to  live  alone ;  nor  does  it  drive  them,  as  if 
their  freedom  were  a  fiction  and  delusion.  It  re- 
spects manhood,  and  pays  its  homage  to  the  impe- 
rial gift  which  makes  a  man  the  child  of  God,  par- 
taking of  his  nature,  with  his  will  incarnate  in  the 
life.  It  sees  before  him  a  possible  destiny  of 
honor  and  wealth,  and  offers  him,  not  compulsion 
that  he  must  secure  this,  but  opportunity  that  he 
may  possess  it.  It  places  before  him  an  open  door 
which  neither  he  nor  his  fellows  could  have  opened, 
"  and  no  man  can  shut  it."  The  picture  is  digni- 
fied and  simple.  Whatever  shuts  a  man  out  from 
his  true  career,  from  the  high  estate  for  which  he 
was  created,  has  heard  the  commanding  voice  of 
the  Most  High  :  "  Lift  up  your  heads,  O  ye  gates : 
and  be  ye  lift  up,  ye  everlasting  doors."  To  man 
He  saith,  "  Enter  ye  in."  Thus  liberty  is  matched 
with  opportunity.    Our  glory  waits  upon  our  will. 

It  was  so  when  Christ  was  here.  He  was  in  the 
greatness  of  his  strength,  yet  He  did  not  compel 
men  to  hear  Him  and  to  yield  to  his  sway.  He 
met  them  with  invitation,  promise,  instruction. 
"Never  man  spake  like  this  man,"  but  it  was 
speaking.  He  came  into  the  world  as  the  Word, 
and  not  as  the  earthquake  or  the  fire.  He  did  not 
force  those  who  labored  to  take  his  rest.  "  Come 
unto  me,"  He  said.     He  did  not  drag  men  in  his 


A  DOOR   OPENED  5 

train.  "  Follow  me,"  He  said.  Light  was  for  those 
who  would  have  it ;  life  for  those  who  would  receive 
it.  He  said,  "  I  am  the  way ;  "  "I  am  the  door  ;  " 
"  Strive  to  enter  in."  Sow  your  seed  in  good 
ground ;  this  is  the  good  ground.  Cast  your  net 
where  there  are  fish ;  this  is  the  right  side  of  the 
boat.  Build  your  house  where  it  will  stand.  All 
this  is  opportunity,  which  each  man  must  improve 
for  himself.  The  Lord  never  forgets  who  we  are. 
He  does  not  destroy  in  the  act  of  saving.  He 
preserves  the  manhood  in  its  integrity,  and  lets  it 
prove  itself.  With  the  earth  at  the  feet  of  men, 
and  heaven  above  them.  He  made  both  possible, 
but  neither  sure.  "  Behold,"  He  saith,  "  Behold, 
I  have  set  before  thee  a  door  opened."  So  much 
was  certain.  The  uncertainty  was  all  in  this, 
whether  a  man  would  pass  through  the  open  door, 
inheriting  the  earth,  the  citizen  of  heaven. 

We  shall  find  this  principle  of  life  wherever  we 
go.  It  is  inwrought  with  the  constitution  of  the 
world  and  its  affairs.  Every  man  is  glad  that  it  is 
so.  The  one  thing  which  we  ask  is  an  opportunity 
commensurate  with  our  ability,  and  this  we  have. 
Certainly  we  who  are  here  have  it  in  ample  mea- 
sure. By  the  labors  and  gifts,  the  sacrifices,  the 
prayers  of  good  men  in  many  generations,  the 
University  opens  and  holds  open  the  door  before 
the  whole  wide  world  of  knowledge.      Before  we 


6  A  DOOR  OPENED 

were  born  the  doors  were  opened,  and  never  have 
they  been  closed.  We  cannot  tell  how  much  this 
means,  nor  know  how  vain  and  baffled  were  our 
endeavors,  how  hopeless  our  ambition,  how  fettered 
our  aspiration,  were  it  not  for  that  which  other 
hearts  have  desired,  and  other  hands  than  ours 
have  wrought.  The  University  can  do  little  more 
than  to  broaden  the  doors,  and  keep  them  open 
day  and  night.  This  she  will  do,  and  nothing 
shall  hinder  the  willing  feet  from  crossing  the 
threshold,  the  willing  mind  from  gathering  the 
treasure  beyond.  She  does  not  bestow  learning ; 
she  grants  the  opportunity  of  acquiring  it.  She 
points  to  her  beaten  path  which  leads  among  the 
stars,  and  bids  men  mount  up  and  dwell  with  truth. 
The  University  is  not  a  shop  for  selling  knowledge, 
nor  a  factory  for  weaving  it  into  cloth  which  can 
be  cut  in  pieces  and  fashioned  into  garments; 
knowledge  is  not  a  commodity  which  can  be  so 
dealt  with.  It  is  the  door,  the  opened,  open  door 
through  which  desire  and  diligence  can  pass.  In 
the  enlargement  of  these  later  years  this  has  been 
made  more  true,  as  there  has  come  to  be  less  con- 
tent with  the  transmitting  of  information  from 
memory  to  memory,  less  belief  in  the  impartation 
of  facts,  and  a  larger  purpose  to  let  every  man 
work  out  his  own  education  ;  and  now  the  chief 
thing  which  is  offered  is  the  opportunity  to  get 
what  we  ought  to  have. 


A  DOOR   OPENED  7 

The  words  of  the  open  door  are  to  be  taken  in 
the  broadest  sense.  Special  schools  may  open  the 
way  to  special  departments  of  truth.  More  than 
that  must  be  done  here.  The  name  we  bear  re- 
quires it.  University  is  a  very  large  term.  It 
is  not  an  angle,  but  a  circle.  Its  circumference 
touches  the  universe  of  truth,  and  is  broken  into 
doors.  The  word  of  which  we  are  fondest  and 
proudest,  setting  it  at  the  centre  of  the  seal,  stands 
in  its  wholeness,  an  undivided,  unbounded  Veritas, 
—  a  word  so  large  that  it  takes  three  books  to 
hold  it,  and  the  three  stand  for  the  whole.  To  this 
liberal  plan  of  work  every  department  is  devoted ; 
with  how  high  spirit  and  generous  effort  and  schol- 
arly purpose  need  not  be  told  here.  The  present 
is  not  more  indebted  to  the  past  than  the  past  to 
the  present.  No  instructor  draws  a  line  around 
his  teaching,  to  shut  it  in  from  the  greater  world 
of  truth,  or  to  shut  out  the  truth  which  has  a  right 
to  enter  his  domain.  The  breadth  of  learning  finds 
its  expression  in  the  correlation  of  studies  and  in 
the  genial  fellowship  of  scholars.  Oldest  and 
youngest,  we  stand  together  upon  an  untraversed 
field,  whose  lines  are  lost  in  the  distant  and  bound- 
less heavens.  It  is  this  which  gives  dignity  to  our 
common  work,  and  warrants  the  belief  that  we 
shall  move  on  with  the  process  of  the  centuries. 
If  these  things  are  true,  it  is  clear  that  there  must 


8  A  DOOR  OPENED 

be  a  place  within,  or  beside,  or  beyond  every  de- 
partment of  the  University,  in  which  the  most  seri- 
ous themes  of  life  can  be  studied,  as  well  as  others, 
and  the  most  sacred  interests  regarded :  in  which 
a  man  can  seek  and  find  the  highest  truths  which 
concern  him ;  can  know  God,  his  Father,  who 
desires  to  be  known ;  and  himself,  the  child  of 
God;  in  which  divinity  and  humanity,  time  and 
eternity,  life  and  immortality,  duty  and  conscience, 
can  be  thought  upon  reverently,  faithfully,  as  doth 
become  a  man.  These  are  not  the  special  studies 
of  a  theological  school  alone,  but  the  studies  for 
every  school  and  for  every  scholar.  What  were 
thought  which  does  not  think  of  God  ;  knowledge 
which  does  not  know  Him ;  life  which  does  not 
live  in  the  life  and  light  of  the  world  ?  How  can 
we  respect  the  science  of  mind  which  leaves  out 
the  one  mind  which  is  perfect  and  supreme ;  or 
the  science  of  things  which  does  not  reach  beyond 
everything  which  we  can  handle  to  Him  whose 
hands  fashioned  the  heavens  and  the  earth  ?  How 
shall  we  revere  the  study  which  stops  while  there 
are  grave  questions  which  can  be  answered,  and 
larger  truths  which  can  be  known  ?  If  it  be  im- 
practicable for  every  lecture-room  and  laboratory 
to  teach  the  name  and  method  and  purpose  of  Him 
by  whom  all  things  consist,  then  is  it  imperative, 
for  the  sake  of  liberal  learning,  that  there  be  some 


A  DOOR   OPENED  9 

place  where  this  advanced  work  can  be  done,  and 
that  the  place  draw  every  teacher  and  scholar  to 
itself.  Therefore  in  this  group  of  buildings  this 
Chapel  stands  in  its  own  right.  Among  the  multi- 
tudinous studies  the  teachings  of  this  house  belong. 
Everyman  needs  that  which  it  is  the  design  of 
these  services  to  provide,  needs  to  enter  and  fre- 
quent the  realm  of  spiritual  truth  which  invites 
the  man  who  himself  is  spirit,  where  he  can  see 
God  manifest  to  man.  There  is  no  compulsion  to 
hear,  still  less  to  accept,  still  less  to  employ  that 
which  is  spoken.  But  there  is  the  opportunity. 
"  Behold,"  He  saith,  "  Behold,  I  have  set  before 
thee  a  door  opened." 

But  this  is  not  the  only  purpose  for  which  this 
house  and  these  services  stand.  They  are  not  for 
learning  alone ;  not  learning  and  conduct  com- 
bined make  up  the  whole  duty  of  a  man.  Learn- 
ing, when  it  is  free,  rises  into  worship.  Conduct, 
untrammeled,  becomes  communion  with  God.  It  is 
the  becoming  recognition  of  our  relation  to  Him, 
of  our  dependence  which  is  complete,  and  of  his 
benefits  which  are  constant,  to  live  as  in  his  pre- 
sence and  to  begin  every  day  with  the  distinct 
thought  of  God.  We  must  do  this  when  alone. 
But  it  is  a  good  thing  for  us  who  live  together  to 
come  up  to  his  house  in  company,  to  read  his  word 
in  unison,  to  utter  our  common  prayer  for  the  day 


10  A  DOOR  OPENED 

into  which  we  are  venturing.  To  this  high  act  of 
the  spirit  which  is  the  man  we  are  called.  Into 
this  worship  the  door  is  open.  To  the  willing, 
waiting  mind  God  delights  to  reveal  himself,  spirit 
to  spirit,  that  we  may  walk  in  the  light,  children 
of  the  light,  and  in  "  the  power  of  an  endless  life." 
It  is  in  keeping  with  the  purpose  of  this  Univer- 
sity, from  the  day  when  that  young  Puritan  min- 
ister who  sits  yonder  beneath  the  open  heavens 
lifted  his  eyes  from  his  book  to  found  a  house 
where  books  should  have  their  home  and  do  their 
work,  to  this  day  when  the  great  questions  of  life 
are  receiving  new  attention  and  the  problems  of 
conduct  are  solved  in  charity  and  faith,  and  there 
is  no  limit  to  our  thought  and  hope,  —  it  is  in 
keeping  with  our  original  and  unalterable  purpose, 
that  Christianity,  in  its  largest  meaning  and  closest 
application,  should  have  our  devout  and  studious 
regard.  Something  is  due  to  our  origin  and  our 
commission  ;  to  intelligence  and  uprightness.  The 
province  of  Religion  has  widened  till  it  is  no 
longer  a  system  whereby  the  confiding  can  in  the 
world  to  come  escape  perdition  and  attain  to  par- 
adise. It  does  indeed  make  the  future  sure  and 
safe  ;  but  it  does  this  by  making  the  present  wise 
and  dutiful.  Religion  believes  in  to-day,  teeming 
with  its  necessities ;  in  this  world  of  God,  where 
the  divine  life  has  been  made  visible.     It  is  here 


A  DOOB   OPENED  11 

first  that  God  reveals  himself  to  men.  It  is  here 
first  that  men  must  see  Him,  hear  Him,  enter  into 
his  decrees.  The  words  which  name  and  define 
spiritual  things,  that  is,  real  things,  lasting  things, 
should  be  in  the  warp  and  woof  of  every  man's 
language  and  living,  every  man's ;  surely  of  every 
man  in  a  college  with  its  vigorous  life,  its  uncom- 
mitted thought,  its  open  mind  and  heart.  In  the 
studious  retirement  of  these  days,  apart  from  the 
excitements  of  the  outer  world,  we  have  leisure  for 
all  which  greatly  concerns  us,  and  hospitality  for 
all  truth  and  duty.  We  may  furnish  ourselves 
completely  for  the  work  which  waits  for  us ;  which 
claims,  as  never  before,  the  stout  hands  and  large 
hearts  of  men  who  have  a  broad  education  and  a 
liberal  training  in  the  things  which  the  world, 
the  stricken,  impoverished,  blind  and  blundering 
world,  needs  the  most,  far,  far  the  most.  We 
ought  so  to  live  and  think  that  the  world  will  feel 
the  beneficent  impulse  which  moves  along  these 
walks  and  issues  from  these  doors  and  brings  the 
kingdom  of  heaven  nearer  to  the  earth.  We 
ought  so  to  think  and  speak,  to  teach  and  learn, 
that  good  men  without  the  gate  shall  lift  up  their 
eyes  in  confidence  to  these  consecrated  halls.  We 
might  even  now  give  courage  to  those  who  are 
fighting  the  battle  of  right  against  wrong,  and 
struggling  for  the  good  against  the  forces  of  a 


12  A  DOOR  OPENED 

naughty  world  ;  and  carrying  the  kindly  light,  the 
immortal  life,  over  sea  and  land.  Here  is  our 
opportunity,  to  which  our  future  turns.  All  this 
we  might  do.  "Behold,"  He  saith,  "Behold,  I 
have  set  before  thee  a  door  opened." 

It  is  not  the  design  of  the  College  services  to 
make  a  defense  of  Christianity,  but  to  proclaim  its 
truths  and  to  administer  its  grace.  Some  things 
are  settled.  Two  hundred  and  fifty  years  must 
have  accomplished  something  in  the  knowledge  of 
truth  which  needs  neither  undoing  nor  unlearning. 
Some  things  are  of  interest  for  what  they  are  in 
themselves ;  some  for  the  work  which  they  do. 
These  interests  are  combined  in  Christianity.  If 
a  long  and  eventful  history  is  fascinating,  the  his- 
tory of  Christianity  exceeds  in  fascination.  If 
philosophy  employs  the  high  faculties  of  the  mind, 
the  philosophy  of  Christianity  engages  those  which 
are  highest.  If  the  study  of  morals  is  profitable, 
the  ethics  of  Christianity  grant  a  larger  reward. 
If  daily  duties,  and  the  relations  of  man  with  man, 
and  the  complex  requisitions  of  society  require 
continual  study  and  offer  a  recompense,  much  more 
does  Christianity  claim  attention  for  the  laws  of 
personal  and  social  life  which  it  presents.  If  the 
ministration  of  that  which  is  of  the  earth  is  good, 
the  ministration  of  the  heavenly  is  glorious. 

Think  of  the  history  which  is  before  us.     In  a 


A  BOOB  OPENED  13 

village  of  an  obscure  province  a  child  was  born  for 
whom  the  inn  had  no  room,  the  world  no  care. 
The  day  of  that  birth  has  become  the  new  starting- 
point  for  all  civilized  life.  Not  from  the  building 
of  the  earth,  or  the  founding  of  a  city,  do  men 
reckon  the  years,  but  from  the  coming  of  Him 
whose  name  in  this  remote  century  is  emblazoned  in 
these  windows ;  from  whose  coming  the  nation  dates 
its  treaty  and  the  school  its  diploma.  The  most 
significant  fact  in  the  newspapers  of  the  world  is 
in  the  few  figures  underneath  the  title.  Here  is 
something  to  be  understood  and  accounted  for, — 
who  He  was,  why  He  came,  what  He  did,  by  what 
means  He  gained  the  place  He  holds  ;  what  lessons 
He  left,  what  duties  cluster  around  his  precepts, 
what  hopes  wait  upon  his  promises.  These  things 
intelligent  men  must  know.  Break  the  rocks, 
search  the  stars,  measure  the  forces  of  nature,  ex- 
plore the  mind  of  man  ;  but  above  all  things  know 
Him  from  whom  the  lines  of  our  life  run  out,  by 
whom  our  thoughts  are  held.  This  is  for  every 
man,  like  the  alphabet  and  the  Golden  Rule.  Se- 
lection does  not  reach  so  far  as  this.  The  elective 
system  pauses  on  the  confines  of  this  theme.  This 
is  not  one  of  many  provinces  in  which  we  can 
choose  our  home.  It  is  the  one  sky,  the  one  light, 
the  one  atmosphere  over  and  around  all  the  pro- 
vinces, in  which  all  true  things  grow  and  are  glad. 


14  A  DOOR  OPENED 

This  is  not  one  piece  of  knowledge.  It  is  the 
fabric  of  all  liberal  knowledge,  and  belongs  in 
every  scholar's  endeavor,  in  every  scholar's  wealth. 
There  is  more  than  enough  in  that  which  has  been 
wrought  under  this  new  name  and  new  date  to 
enlist  the  thought  of  every  one  who  cares  for  men, 
who  would  know  their  governments,  their  litera- 
ture, their  science,  who  cares  for  the  most  sacred 
things  of  life.  Where,  save  under  this  name,  is 
humanity  respected,  and  liberty  maintained,  and 
the  will  of  the  people  made  the  law  of  the  land  ? 
These  are  not  dogmas.  They  are  the  facts  of 
human  experience,  of  which  the  large-minded 
scholar  must  make  account,  and  he  can  do  it 
here. 

The  work  is  more  personal.  It  is  not  the  study 
of  externals  and  generalities.  Here  is  a  principle 
of  life  claiming  a  divine  origin,  and  consenting  to 
be  proved  by  its  works.  Wherever  this  finds  a 
man  he  grows  in  stature.  He  feels  the  thrill  of  a 
new  force.  He  becomes  purer,  stronger,  kinder. 
He  is  inspired  for  heroic,  unselfish  deeds.  The 
spirit  which  he  is  asserts  itself  and  rules  over  him. 
He  walks  with  God,  and  has  an  immediate  immor- 
tality. Fast  as  men  feel  this  society  becomes 
better ;  evil  disappears  and  righteousness  possesses 
the  earth.  I  know  but  too  well  the  wrong  things 
which  have  been  done  in  this  name.     Even  bearing: 


A  BOOB   OPENED  15 

these,  the  record  is  a  surpassing  witness  to  the 
power  of  the  new  life.  It  is  not  for  a  mere  belief, 
or  a  mere  admiration,  that  the  divine  life  comes  to 
us.  It  lays  its  precepts  upon  us,  and  summons  all 
men  to  the  doing  of  its  will.  It  demands  confidence 
because  it  is  true  and  obedience  because  it  is  right. 
"  The  words  that  I '  speak  unto  you,"  He  said, 
"  they  are  spirit  and  they  are  life."  It  is  not  an 
arbitrary  authority,  the  rule  of  the  strongest.  It 
is  the  supremacy  of  the  best ;  and  the  best  in  a  man, 
in  a  world  of  men,  has  the  right  to  rule.  This  is 
spiritual  truth  and  spiritual  force,  and  the  only 
response  is  spiritual  life.  We  may  worship  in 
Jerusalem  and  build  an  altar  on  Gerizim.  But 
trusting  in  neither  mountain  can  a  man  rise  to  the 
height  of  his  own  best  life.  In  spirit,  in  truth,  the 
man  may  worship  God,  life  answering  to  life,  love 
commingling  with  love,  the  divine  with  the  divine. 
The  door  is  open  here. 

Every  day  is  holy  to  the  holy  man.  Every  hour 
is  sacred  to  him  when  life  is  sacred ;  the  evening, 
when  the  work  of  the  day  is  done  and  in  the 
consciousness  of  fidelity  the  workman  takes  the 
rest  God  gives  to  his  beloved  ;  the  evening  of  life, 
when  the  years  are  spent  and  the  days  are  counted ; 
when  the  memory  of  work  cheers  the  tired  heart 
and  is  the  presage  of  reward.  Sacred  is  the  morning 
of  life,  when  the  weapons  are  aU  unbroken  and  the 


16  A  DOOR  OPENED 

shield  unscarred,  and  the  heart  beats  high  in  the 
assurance  of  conquest.  It  is  the  time  for  worship 
and  for  consecration  to  the  best.  Sacred  is  the 
morning  of  the  day,  when  the  eventful  hours  wait 
with  their  claims  and  chances,  the  seedtime  of  years 
which  are  to  be ;  when  so  much  of  eternity  is  to  be 
lived  before  simset.  Let  us  pray  at  evening.  Let 
us  pray  in  the  morning,  alone,  in  company,  going 
apart  from  our  common  ways,  in  quietness  lifting 
up  the  heart  and  voice.  A  day  is  blessed  to  its  end 
whose  beginning  is  with  God.  The  word  lingers 
in  the  mind,  the  song  enters  into  the  work,  the 
prayer  keeps  the  earnest  soul  with  Him  who  "  is 
never  so  far  off  as  even  to  be  near."  All  this  is 
possible.  "  Behold,"  He  saith,  "  Behold,  I  have 
set  before  thee  a  door  opened." 

There  are  open  doors  which  we  have  no  power  to 
enter.  There  are  opportunities  which  are  but  a 
name.  This  is  not  of  them.  The  artist  is  allowed 
to  copy  the  painting  of  a  master,  yet  he  cannot  do 
it.  Nothing  is  lacking  to  the  permission,  but  the 
picture  does  not  come.  The  divine  Child  remains 
in  his  mother's  arms,  the  transfigured  Christ  treads 
upon  the  clouds.  Not  so  is  it  when  God  gives  us 
permission  to  live.  The  word  is  with  power,  as 
when  He  said  "  Let  there  be  light."  No  delusion 
is  concealed  in  the  commandment,  no  disappoint- 
ment lurks  within  the  proffers  of  the  gospel.     We 


A  DOOR  OPENED  17 

can  know.  We  can  do.  We  can  be.  God  is 
before  us.  "  I  have  called  thee,"  He  saith,  and 
"  Behold,  I  have  set  before  thee  a  door  opened." 
We  do  not  flit  among  the  flowers,  or  pillow  our 
head  upon  their  fragrance.  We  enter  into  them 
and  see  the  providence  which  clothes  the  grass. 
We  do  not  rise  to  the  under  surface  of  the  stars. 
We  are  admitted  among  them,  where  the  heavens 
are  telling  his  glory.  Let  us  move  on.  It  ill 
becomes  us  to  despair,  standing  here,  with  know- 
ledge and  duty  hallowing  the  ground.  Far  as  study 
wall  take  us  let  us  go :  far  out  to  the  probabilities 
which  thought  suggests,  to  the  possibilities  it  hints 
at :  and  beyond  all  these  to  that  serener  clime 
where  the  possible  and  probable  yield  to  the  veri- 
ties :  where  He  lives  who  is  the  Light.  We  honor 
what  we  know  by  learning  more.  We  honor  our 
teachers  by  pushing  out  along  the  way  in  which 
they  have  started  us.  We  fulfill  our  life  when  we 
are  one  with  Plim  who  said,  "  Because  I  live  ye 
shall  live." 

In  the  pavement  of  Westminster  Abbey  you  may 
find  a  group  of  stones  which  bear  the  names  of  men 
who  by  their  own  merit  have  won  a  resting-place 
beside  kings.  They  crowned  themselves.  One 
walked  among  the  stars.  One  searched  the  Scrip- 
tures. One  went  forth  to  save  a  stricken  land. 
Of  these  three  each  could  have  been  a  pagan  and 


18  A  DOOR  OPENED 

have  worked  as  a  pagan.  But  for  the  fulfillment 
of  their  life  they  needed  a  larger  intelligence,  a 
profounder  purpose,  a  higher,  purer  inspiration. 
They  called  themselves  after  Him  whose  name  is 
Truth.  Herschel  broke  through  the  inclosure  of 
heaven  and  saw  the  hand  which  holds  the  stars. 
This,  not  less  than  this,  was  Astronomy.  Trench 
learned  of  God  from  the  Son  of  God,  and  of  man 
from  the  Son  of  man,  and  of  the  stars  from  the 
student  of  the  stars,  and  he  became  the  instructor 
of  men.  This  was  Scholarship.  Livingstone 
learned  from  Herschel  and  Trench,  and  from  their 
Master,  and  went  out  to  break  the  bonds  of  the 
slave,  to  illumine  the  dark  continent,  to  "  heal  the 
open  sore  of  the  world."  This  was  Philanthropy. 
Take  from  these  men  what  Christ  and  Christianity 
directly  gave  to  them,  and  something  remains; 
but  not  an  ample  knowledge,  not  an  accurate 
scholarship,  not  the  brave  life  which  makes  that 
central  grave  a  shrine.  They  entered  into  life  by 
the  door  which  God  had  opened  and  they  saw  the 
things  which  are  beyond  the  portal.  Through  the 
opened  door  passed  the  greatest  of  the  three,  the 
Scotch  missionary,  longing  for  service,  intrepid, 
faithful :  to  whom  the  end  came  as  he  knelt  in  an 
African's  hut,  and  threw  his  arms  upon  the  bed 
before  him,  and  talked  with  God,  and  entered  into 
light  while  the  candle  at  his  side  glimmered  in  the 


A  DOOR  OPENED  19 

loneliness.     He  passed  through  the  door  and  walked 
in  paradise. 

Oh  my  brothers,  it  is  this  which  makes  life ! 
Why  should  we  halt  when  every  great  voice  calls 
us  on?  Take  all  of  good  which  is  offered  you. 
But  pass  on,  beyond  all  which  men  can  say,  into 
that  broader  world  of  truth  and  duty,  where  God 
Himself  bears  rule,  "  Behold,"  He  saith,  "  Behold, 
I  have  set  before  thee  a  door  opened." 


n 

THE  THRONE  OF  GRACE 

Hebbews  iv.  16 


THE  THRONE   OF  GRACE 


The  "  throne  of  grace  "  is  an  expression  less  fa- 
miliar to  us  than  it  was  to  our  fathers.  It  is  pecul- 
iar and  full  of  meaning.  The  two  principal  words 
are  not  commonly  associated.  A  throne  is  a  place 
of  authority  which  is  to  be  obeyed.  Grace  is  favor 
which  is  to  be  received.  Duty  is  usually  thought 
to  be  distinct  from  privilege,  except  as  privileges 
are  duties,  and  opportunities  bring  obligation. 
All  language  is  inadequate  to  the  description  of 
God.  Certainly  any  king  that  we  know  is  a  poor 
representative  of  the  Lord  of  the  whole  earth; 
while  grace,  standing  by  itself,  gives  an  incom- 
plete idea  of  his  attitude  toward  men.  The  Lord 
reigneth,  and  his  throne  is  from  everlasting  to 
everlasting.  Its  authority  is  founded  upon  its 
righteousness.  The  grace  is  an  important  addi- 
tion to  the  throne.  It  adds  nothing  to  God's  pur- 
pose, which  is  from  the  beginning,  but  it  expresses 
the  fulfillment  of  his  intent  in  the  act  of  redemp- 
tion. The  Eternal  Love  becomes  the  Incarnation, 
and  thus  extends  to  men  the  fullness  of  its  blessing. 


24  THE  THRONE  OF  GRACE 

To  come  to  the  "  throne  of  grace "  is  to  come  to 
God  who  has  loved  us,  and  has  come  to  us  that  He 
might  bring  us  to  himself. 

Herein  is  a  revelation.  We  clearly  discern  the 
eternal  compassion  which  comes  into  the  world  to 
seek  and  to  save.  We  have  seen  the  grace  here ; 
its  name  upon  the  earth  is  Christ.  He  is  the 
grace  of  God.  Now  unchanged  He  is  enthroned, 
and  because  of  this  the  throne  of  heaven  is  the 
throne  of  grace.  Men  came  to  Him  boldly  when 
He  was  upon  the  earth,  bringing  their  varied  wants, 
and  none  of  them  were  sent  empty  away.  His 
power  was  always  one  with  his  mercy,  and  He  gave 
what  men  needed  to  receive,  crowning  all  his  com- 
passion by  giving  himself  to  the  world  He  loved. 
It  was  in  this  beneficence  and  holding  this  com- 
passion that  He  ascended  to  heaven,  where  He 
ever  liveth  to  give  grace  to  those  who  come  to  Him, 
to  help  them  in  their  time  of  need.  We  have  a  vivid 
presentation  of  this  when  Stephen,  waiting  in  the 
presence  of  death,  looked  up  into  heaven  and  saw 
the  glory  of  God,  and  Jesus  standing  on  the  right 
hand  of  God ;  and  as  they  stoned  him,  he  cried, 
"  Lord  Jesus,  receive  my  spirit !  "  This  is  the 
illustration  of  the  words  of  the  unknown  writer : 
"  Let  us  come  boldly  unto  the  throne  of  grace,  that 
we  may  obtain  mercy  and  find  grace  to  help  us 
in  time  of  need." 


THE  THBONE  OF  GRACE  25 

But  it  is  to  the  "  throne  of  grace  "  that  we  are  to 
come.  The  place  is  distinct.  It  is  not  a  throne,  or 
the  throne  of  heaven,  or  the  throne  of  Jehovah 
which  is  presented  to  us,  but  the  "  throne  of  grace." 
The  confidence  which  should  bring  us  to  the  throne 
in  boldness  is  not  confidence  merely  in  the  good- 
ness of  God  and  his  general  interest  in  men,  and 
his  eternal  affection  for  them,  but  it  is  confidence 
in  God,  who  has  in  a  distinct  way  made  his  com- 
passion known,  and  made  it  effective  to  meet  all 
the  wants  which  are  presented  to  Him  ;  for  it  pleases 
Him  to  make  known  his  love  most  clearly,  and  to 
reveal  his  mercy  most  plainly,  and  to  help  men 
most  fully  through  Him  in  whom  He  came  into  the 
world.  It  should  not  need  to  be  repeated  that 
there  is  no  change  in  himself,  but  only  this  out- 
reaching  of  his  compassion.  What  He  may  do  for 
men  who  do  not  know  this  coming  of  God  to  the 
world,  or  for  those  who,  knowing  it,  pass  it  by  that 
they  may  come  to  Him  without  regard  to  his  com- 
ing to  them,  no  one  can  say.  The  uncovenanted 
mercies  are  neither  to  be  described  nor  determined. 
This  we  know,  that  He  has  come  to  us  in  his  Son, 
in  whom  the  eternal  compassion  accomplishes  its 
intent,  so  that  his  throne  becomes  the  "  throne  of 
grace,"  that  is,  the  throne  of  Christ ;  and  they 
who  come  to  the  "  throne  of  grace  "  find  the  eter- 
nal mercy  in  its  highest  revelation  and  in  its  di- 


26  THE  THRONE  OF  GRACE 

vinest  thought  of  man.  Let  me  give  a  very  crude 
illustration  of  this :  In  talking  with  a  sea-captain 
a  few  weeks  ago,  he  told  me  of  a  fearful  disaster 
which  befell  his  ship  and  made  her  helpless  in 
mid-ocean,  and  imperiled  all  the  lives  which  were 
in  his  care.  He  did  all  that  he  could  do  for  them, 
and  for  the  ship.  He  knew  that  he  needed  to  be 
helped.  He  searched  the  horizon  if  anywhere  he 
might  see  a  passing  ship.  One  came  in  sight,  but 
went  on  its  way,  regardless  of  his  signals.  With 
deepened  anxiety  he  looked  again,  and  all  who 
were  with  him  looked.  Another  ship  appeared. 
Again  the  signals  were  thrown  up,  but  for  a  time 
they  were  unheeded.  Presently  the  distant  ship 
turned  and  began  to  approach  the  wreck.  Then 
they  knew  that  they  were  saved.  There  was  no 
change  in  the  ship  or  in  the  man  who  governed  it. 
The  only  change  was  that  she  had  turned  to  the 
men  who  needed  her  and  who  had  cried  out  for 
her  succor.  She  was  the  same  ship,  but  in  the  act 
of  turning  she  became  the  ship  of  grace.  Do  not 
press  my  poor  story  too  far ;  but  God  has  turned 
to  us,  in  his  eternal  love  He  has  come  to  us,  and  in 
this  coming  his  grace  becomes  real,  mighty  to  save, 
and  the  throne  of  the  Eternal  is  made  the  "  throne 
of  grace."  Well  may  we  heed  the  simple  teaching 
of  a  man  whose  name  we  do  not  know,  and  "  come 
boldly  unto  the  throne,  unto  the  throne  of  grace, 


THE  THRONE  OF  GRACE  27 

that  we  may  find  grace  to  help  us  in  our  time  of 
need." 

I  do  not  wish  to  enter  upon  any  consideration  of 
the  relation  between  the  Father  in  heaven  and  the 
Son  of  man.  Many  things  might  be  said,  but  I 
leave  them  for  the  present.  Yet  this  practical 
truth  should  be  clear  in  our  thought  and  constant 
in  our  action,  that  the  love  of  God  is  at  its  best  in 
his  grace,  and  that  his  grace  is  in  his  Son,  who 
loved  us  and  gave  himself  for  us.  So  that  evi- 
dently, if  we  would  come  to  the  grace  of  God  for 
help,  the  shortest  and  plainest  way  is  the  way  that 
leads  us  to  Christ,  who  is  the  grace,  where  to  our 
mind  and  heart  God  is  nearer  than  anywhere  be- 
side. 

It  is  evident  that  we  are  always  in  need  of  help. 
This  is  in  the  very  construction  of  our  being.  It 
is  not  power  alone  we  need,  it  is  help  ;  which  does 
not  come  to  lessen  our  work,  but  to  enlarge  and 
exalt  our  strength.  As  civilization  advances,  de- 
pendence upon  others  is  more  manifest.  The  sav- 
age easily  fashions  a  hut  for  himself,  but  when  he 
has  risen  in  intelligence  he  needs  the  architect  and 
builder,  and  many  men  who  shall  make  his  house 
complete.  His  form  of  government  is  simple  and 
easily  administered ;  as  he  rises  government  be- 
comes more  intricate  and  his  system  of  finance 
more  inexplicable.     Hence  we  find  everywhere  spe- 


28  THE  THRONE  OF  GRACE 

cialists,  men  who  work  on  extended  but  attenuated 
lines.  Under  this  system  every  man  becomes  the 
helper  of  others,  and  every  man  needs  to  receive 
an  assistance  which  balances  that  which  he  be- 
stows. So  that  we  may  say  that  dependence  is  the 
basis  of  advance,  and  that  to  do  our  best  work  and 
make  the  most  of  life  we  must  be  helped.  It  is 
natural  to  say  this  in  the  presence  of  students, 
who  by  the  very  fact  of  their  being  here  confess 
themselves  unequal  to  the  life  to  which  they  aspire. 
They  look  to  older  men  and  wiser  men,  saying: 
"  We  wish  to  do  our  work  in  the  world,  but  we  do 
not  know  enough.  We  are  not  strong  enough.  TeU 
us  what  you  know.  Teach  us  your  methods.  In- 
spire us  with  the  vigor  of  your  lives."  This  de- 
pendence will  remain  so  long  as  they  continue  to 
do  good  work  in  the  world.  We  might  define 
man  as  a  person  who  must  be  helped.  This  rule 
is  too  evident  and  too  common  to  be  limited.  We 
come  very  early  where  we  need  more  than  the  help 
of  our  fellows.  We  need  the  help  of  God.  He 
gives  us  our  natural  powers.  He  sustains  them, 
as  the  sun  sustains  the  light ;  for  if  the  light  parted 
from  the  sun  it  would  lose  itself.  Light  cannot  be 
left  at  your  door  every  morning,  as  the  tradesman 
leaves  his  wares,  but  must  be  continually  shining 
upon  your  path  and  into  your  house,  or  you  will 
lose  it  all.     If  you  doubt  this,  some  day  when  your 


THE  THRONE  OF  GRACE  29 

room  is  very  bright  close  all  the  shutters  and  try 
to  keep  the  light  as  the  winter's  supply  of  illumi- 
nation. In  ceasing  to  be  helped,  you  will  cease  to 
'  possess  what  you  have  received  before.  God  must 
be  continually  giving  to  us.  Life  is  ordered  upon 
this  plan.  Our  constitution  shows  this  need.  The 
Holy  Scriptures  declare  it.  It  has  the  manifest 
advantage  of  keeping  our  minds  gratefully  and  trust- 
fully upon  God.  As  our  mutual  dependence  fos- 
ters friendship  and  affection,  makes  society  possible 
and  pleasant,  so  does  our  dependence  upon  God 
promote  and  enrich  our  spiritual  life.  We  can 
never  think  of  God  as  in  any  sense  dependent, 
except  as  He  may  choose  to  be.  Yet  in  a  very  real 
way  He  does  depend  upon  us  and  employ  us.  When 
He  wants  his  child  nurtured  and  instructed.  He 
places  him  in  the  care  of  a  father  and  mother  who 
will  be  glad  to  do  this  for  Him.  He  gives  his 
teaching  through  the  lives  of  men  ;  He  proclaims 
his  loving-kindness,  not  by  angels  descending  from 
heaven,  but  by  men  and  women  who  go  into  all 
the  world  proclaiming  the  good  news  of  God. 
Thus,  while  making  use  of  us.  He  carries  his  love 
the  further,  and  allows  us  to  call  upon  Him  for  his 
assistance,  not  to  remove  our  work,  but  to  enable  us 
to  do  it  and  to  accomplish  the  purpose  of  our  being. 
It  is  this  desire  to  help  us  because  He  loves  us 
which  brings  into  the  world  the  divine  grace  which 


80  THE  THRONE  OF  GRACE 

we  name  Christ,  who  does  not  come  to  conceal  the 
Father,  but  to  reveal  Him ;  who  is  not  here  to 
compel  us,  but  to  assist  us ;  who  indeed  brings 
fullness  of  rest  and  strength,  but  who  oifers  these 
to  all  who  come  to  Him,  who  in  the  coming  shall 
find  grace  to  help.  There  is  an  evident  advantage 
in  having  the  grace  of  God  thus  clearly  mani- 
fested to  us,  for  we  know  Christ.  We  have  seen 
Him.  We  have  looked  day  by  day  upon  his  help- 
fulness. We  know  the  method  and  the  spirit  of 
his  kindness,  and  when  we  come  to  Him  we  come 
boldly,  because  it  is  not  to  a  stranger,  but  to  one 
whose  good  will  has  been  proved  to  the  uttermost, 
and  who  has  taken  to  himself  the  fullest  power 
and  right  to  help  us  to  the  largest  blessings  of  the 
love  of  God.  We  come  to  Him,  then,  and,  com- 
ing, find  the  eternal  grace.  He  taught  us  that 
this  was  his  place.  More  than  any  other  He 
seemed  to  disown  himself;  He  said  He  could  do 
nothing  apart  from  the  Father  who  had  sent  him ; 
that  his  life  was  only  to  do  the  Father's  will.  This 
was  so  complete  that  He  spoke  the  words  which 
have  sometimes  confused  while  they  should  always 
convince,  "  He  that  hath  seen  me  hath  seen  the 
Father."  He  taught  us  to  come  to  Him  for  the 
divine  blessing.  He  claimed  the  authority  to 
teach,  and  in  all  ways  to  help.  He  said  the  Father 
judgeth  no  man,  but  hath  committed  all  judgment 


THE  THRONE  OF  GRACE  31 

to  the  Son  ;  that  men  should  honor  the  Son  even  as 
they  honor  the  Father.  He  saw  in  the  temple  men 
^  who  had  exhausted  the  power  of  their  religion  to 
help  them,  and  on  the  great  day  of  the  feast  He 
cried,  "  Come  unto  me.  If  any  man  thirst,  let  him 
come  unto  me  and  drink."  He  made  that  sublime 
declaration,  "  I  give  unto  men  eternal  life."  He 
paraphrased  the  twenty-third  Psalm,  which  He  had 
learned  at  his  mother's  knee,  when  she  interested 
Him  by  telling  Him  it  was  his  grandfather's  hymn. 
It  was  after  this  manner  that  He  repeated  it :  "I 
am  the  Good  Shepherd,  ye  shall  not  want.  I  will 
make  you  to  lie  down  in  green  pastures.  I  will 
lead  you  beside  the  still  waters.  Yea,  though  you 
walk  through  the  valley  of  the  shadow  of  death, 
you  need  fear  no  evil,  for  I  am  with  you.  My  rod 
and  my  staff  shall  comfort  you."  He  even  added 
what  had  not  entered  into  the  thought  of  the  first 
Psalmist,  the  promise  which  exalts  and  glorifies 
the  Psalm,  "I  will  give  my  life  for  the  sheep." 
He  let  men  come  to  Him  and  remain  there.  I  be- 
lieve that  He  never  pointed  men  away  from  him- 
self. When  a  young  man  asked  Him  what  he 
should  do  to  have  eternal  life  He  answered,  "  Come, 
follow  me."  When  a  man  was  dying  at  his  side, 
bewildered  by  the  pains  of  crucifixion,  appalled  at 
the  future  opening  before  him,  and  turned  to  Him 
for  help,  He  let  the  dying  man  commit  himself  to 


32  THE  THRONE  OF  GRACE 

his  compassion :  "  I  shall  be  in  Paradise  to-day, 
and  you  shall  be  with  me."  He  said,  "  I,  if  I  be 
lifted  up  from  the  earth,  will  draw  all  men  unto 
myself."  Only  He  could  say  these  things.  When 
a  man  in  his  fear  came  to  the  apostle  in  the  prison, 
and  prayed  to  be  told  what  he  must  do  to  be  saved, 
St.  Paul  pointed  him  to  One  who  is  able  to  save 
men.  If  Christ  had  been  there  He  would  have 
pointed  him  to  no  one.  He  would  have  drawn  him 
to  himself,  and  saved  him  there.  We  may  wonder 
what  would  have  happened  if  those  who  came  to 
Christ  had  passed  Him  by  and  sought  the  more 
distant  help,  if  the  ruler  whose  daughter  was 
nigh  to  death,  and  dead,  had  prayed  to  the  God  of 
Abraham  for  her  life  ;  if  the  sailors  in  their  sink- 
ing boat  had  cried  to  Him  who  holds  the  sea  in  the 
hollow  of  his  hand ;  if  the  blind  man  had  turned 
his  sightless  eyes  towards  the  sun  crying  for  light ; 
if  the  sisters  of  Bethany  had  prayed  to  God  in  his 
high  heaven.  We  do  not  know  what  the  result 
would  have  been ;  but  this  we  know,  that  the 
prayer  to  Him  restored  the  girl  to  her  home, 
quieted  the  storm,  saved  the  ship,  gave  sight  to  a 
man  born  blind,  brought  the  Resurrection  and  the 
Life  to  those  who  loved  Him. 

Can  we  not  learn  the  way  of  the  divine  help,  and 
see  that  it  does  not  stand  aloof  from  us,  but  comes 
nigh  to  our  door ;  that  we  have  not  to  seek  it  as  if 


THE  THRONE  OF  GBACE  33 

it  were  far  away,  but  to  receive  it  as  it  comes 
seeking  and  saving  us ;  for  our  seeking  is  but 
receiving  ?  We  call  upon  Him  when  He  is  near  and 
^ere  where  we  stand,  where  we  kneel,  we  find  that 
He  will  abundantly  pardon.  We  are  indeed  told  to 
ask,  to  seek,  to  knock,  but  his  asking  is  before  ours, 
and  because  of  his  call  upon  us,  we  call  upon  Him. 
We  knock  at  his  door,  but  there  is  another  word : 
"  Behold,  I  stand  at  the  door  and  knock."  To  hear 
his  voice  and  open  the  door  is  to  bring  Him  in,  where 
He  will  sup  with  us  and  we  shall  sup  with  Him. 
We  cannot  feel  deeply  enough  how  strongly  and 
constantly,  with  what  passion  and  desire,  with  what? 
importunity  of  love.  He  longs  to  help  us  in  our 
life.  Why  should  any  one  forget  this,  or  refusing 
to  see  how  truly  He  comes  to  us  in  his  Son,  who 
has  all  authority  to  bless  us  in  the  name  of  God, 
out  of  his  own  unsearchable  riches,  address  himself 
to  the  King,  eternal,  almighty,  invisible,  who  from 
his  throne  governs  the  universe?  He  is  nearer  to 
us  than  that.  He  is  more  than  king ;  He  is  our 
Father.  He  is  more  than  our  Father  in  heaven ; 
He  is  our  Father  upon  the  earth.  He  is  more  than 
help  ;  He  is  "  a  very  present  help,"  and  He  stands  in 
the  greatness  of  his  affection,  stands  so  near  to  us 
that  our  whisper  can  reach  his  ear,  that  our  out- 
stretched hand  can  fall  into  the  hand  of  almighty 
strength  and  everlasting  love. 


84  THE  THRONE  OF  GRACE 

I  speak  lightly  of  no  man's  religion.  It  is  too 
sacred.  But  to  me  the  most  pitiful  thing  which  is 
known  by  that  name  would  be  to  see  a  man  who  has 
looked  upon  Christ  our  Saviour,  who  has  heard  his 
words,  who  has  marked  his  compassion,  who  has  felt 
the  glory  and  the  sweetness  of  his  presence,  pass 
Him  by  to  find  elsewhere  the  help  which  He  came 
to  bring,  and  lived  and  died  to  make  possible  for 
us.  We  cannot  do  so.  We  know  that  life  of  mercy. 
We  are  familiar  with  that  face  radiant  with  its 
kindness.  The  tones  of  the  voice  linger  upon  the 
ear,  "  Come  unto  me,  all  ye  that  are  in  need ;  come 
unto  me."  And  the  bidding  would  detain  us,  if  we 
had  the  heart  to  pass  Him  by.  We  come  to  Him. 
We  come  boldly,  for  we  are  certain  of  his  care  for 
us.  We  come  boldly,  for  He  invites  us,  and  we 
have  known,  and  those  whom  we  honor  most  have 
known  how  true  it  is  that  He  is  strong  to  bless.  We 
come  boldly,  whatever  be  our  want.  Hungry  and 
athirst,  we  call  upon  Him.  Weary,  we  rest  in  Him. 
Uncertain,  we  confide  in  his  wisdom.  With  our 
vision  dimmed,  we  walk  in  his  light.  Sorrowful, 
we  ask  his  solace.  Sinful,  we  pray  for  his  mercy. 
Living,  we  draw  from  Him  our  life.  Dying,  we  are 
quiet  in  his  resurrection,  and  in  his  gift  of  eternal 
life  is  immortality.  We  find  grace,  timely  grace, 
grace  for  this  world  in  its  common  ways  and  com- 
mon wants  j  grace  for  this  day  with  its  real  neces- 


THE  THEONE  OF  GRACE  36 

sities  and  opportunities.  We  come  to  Him  boldly, 
trustingly,  constantly ;  we  wait  with  Him,  content 
that  eye  and  heart  shall  remain  with  Him.  We 
^re  willing  that  life  with  all  its  changes  shall 
reach  us  through  his  compassion,  and  that  eternity, 
with  all  its  solemnity,  shall  find  us  resting  content 
in  his  redeeming  love  and  in  his  exceeding  great 
and  precious  promises.  We  trust  Him  steadfastly 
to  the  end.  This  is  our  confidence.  We  stay  with 
Him.  We  mark  the  divine  love  in  Him.  We  find 
all  things  that  we  need  in  Him,  and  at  the  throne 
of  grace,  which  is  the  throne  of  Christ,  we  obtain 
mercy,  and  find  grace  to  help  us  in  time  of  need. 


Ill 

THE  ROYAL  BOUNTY 
1  EiNOS  X.  13 


THE   EOYAL  BOUNTY 


The  Queen  of  Sheba  came  from  the  uttermost 
part  of  the  earth  to  hear  the  wisdom  of  Solomon. 
She  was  amazed  at  all  that  she  heard,  and  delighted 
with  all  that  she  saw,  and  confessed  that  after  the 
generous  rumors  that  had  reached  her  in  her  distant 
home  the  half  had  not  been  told  her.  She  brought 
her  present  to  him,  as  was  the  custom  of  the  times ; 
and  when  she  went  away  she  asked  a  gift  of  him, 
and  history  says  that  the  king  gave  her  all  that  she 
desired  ;  and  that,  having  given  her  everything  of 
which  she  had  thought,  he  added  something  more 
of  his  own  thought.  He  gave  her  this,  not  because 
she  had  desired  it,  but  because  he  had  desired  it ; 
not  for  her  heart's  seeking,  but  out  of  his  heart's 
wishing  to  bestow.  This  is  the  simple  record: 
"  And  King  Solomon  gave  to  the  Queen  of  Sheba 
all  her  desire,  whatsoever  she  asked,  beside  that 
which  Solomon  gave  her  of  his  royal  bounty." 
These  last  words  describe  the  added  gift,  and  this 
was  doubtless  the  best  of  all ;  that  upon  which  she 
would  think  with  the   greatest   pleasure,  and   of 


40  THE  ROYAL  BOUNTY 

which  she  would  speak  with  the  greatest  pride. 
The  word  "  royal "  is  well  chosen,  for  we  think  of 
something  which  is  great  when  we  apply  this  term 
to  it,  as  we  speak  of  a  royal  deed,  royal  magnificence, 
royal  benevolence,  royal  bounty.  We  readily  ap- 
prove the  action  of  the  king,  for  it  is  this  excess  of 
giving,  beyond  that  which  is  demanded  of  us,  which 
makes  the  real  generosity.  We  are  in  the  habit 
ourselves,  so  far  as  we  are  generous  at  all,  of 
reaching  beyond  the  real  necessities  and  requests 
of  our  friends,  and  giving  out  of  the  largeness  of 
our  hearts.  There  is  something  in  the  fruit  which 
we  admire  which  is  more  than  fruit,  and  it  is  this 
excess  which  commands  the  high  price.  It  is  the 
added,  extraordinary  beauty  of  a  painting  which 
enhances  its  worth.  Some  pictures  are  sold  by  the 
square  yartl,  and  some  by  the  inch.  It  is  that 
which  genius  adds  which  is  the  royal  bounty.  It 
marks  the  difference  between  genius  and  talent. 
To  be  what  we  must,  and  to  do  what  we  must,  is 
narrow  and  uninteresting.  The  man  who  is  just, 
and  no  more,  wins  our  praise  for  his  integrity,  but 
not  our  regard  for  his  liberality.  There  are  some 
men  who  would  on  no  account  have  their  measures 
in  the  slightest  degree  too  small,  but  would  be  quite 
as  careful  not  to  have  them  too  large.  There  is  no 
reason  why  justice  should  not  be  combined  with 
charity,  and  a  strict  regard  for  the  legal  demands 


THE  ROYAL  BOUNTY  41 

which  are  made  upon  us  with  the  excess  out  of  a 
free  heart  which  will  make  our  justice  beautiful. 
I  saw  in  a  fine  country  town  a  tall,  graceful  tree 
which  cast  its  pleasant  shade  upon  the  path,  and  I 
marked  that  men  had  fastened  upon  it  an  iron  frame 
which  held  a  lamp  that  gave  out  its  light  upon  the 
path.  The  tree  was  not  the  less  a  tree  that  it  added 
the  light,  and  the  lamp  was  not  less  a  lamp  because 
it  belonged  to  the  tree.  I  came  afterward  and 
found  that  the  bark  of  the  tree  had  grown  up 
around  the  iron  where  it  was  fastened  to  it,  till  the 
frame  and  the  lamp  were  fairly  incorporated  in  the 
tree  itself.  It  is  easy  thus  to  enlarge  our  life, 
adding  beauty  to  strength,  giving  what  our  heart 
desires  to  give  to  that  which  Sheba  asks  at  our 
hands.  This  thought  is  strongly  expressed  by  St. 
Paul,  "  Scarcely  for  a  righteous  man,"  the  man 
who  does  exactly  what  he  ought  to  do,  and  nothing 
more,  "  will  one  die."  Yet  peradventure,  for  a 
good  man,  who  does  all  he  ought  to  do,  and  adds 
something  because  he  wants  to  do  it,  some  would 
even  give  their  life.  This  man  appeals  to  our  heart 
which  is  ready  to  respond.  The  best  things  are 
indeed  only  to  be  given  in  this  way.  They  cannot 
be  bought.  They  cannot  be  had  for  the  asking ; 
such  things  as  confidence,  and  friendship,  and 
courtesy,  which  no  statute  can  demand,  but  which 
the  royal  heart  delights  to  give ;  and  there  is  a 


42  THE  ROYAL  BOUNTY 

like  royalty  which  is  able  to  receive  and  prize  the 
gift. 

This  is  God's  way,  to  whom  all  life  is  but  the 
expression  of  his  heart.  We  rejoice  continually 
in  his  bountiful  goodness.  What  is  the  need  of 
flowers  ?  He  could  have  made  a  strong  and  honest 
earth  which  would  take  in  the  seed  and  give  it  out 
in  harvest,  and  thus  we  could  live ;  but  when  He 
had  made  the  earth  substantial,  useful  as  it  is.  He 
added  flowers,  because  He  wished  to  give  them,  was 
delighted  to  look  upon  them,  and  knew  how  happy 
we  should  be  who  saw  them  blossom  by  the  road- 
side. There  is  no  need  of  birds.  The  world 
would  go  its  way,  the  seasons  would  follow  one 
another,  the  sun  would  rise  and  set,  the  forest  trees 
would  reach  up  toward  the  clouds,  without  them. 
God  made  all  this,  and  then  filled  the  quiet  woods 
with  forms  of  beauty,  and  changed  silence  into 
song.  Even  heaven  itself  has  more  tlian  we  should 
have  looked  for  or  asked  for.  We  might  have  had 
a  good,  delightful  heaven,  without  pain  or  sorrow 
or  sighing,  without  death,  and  such  a  heaven  we 
have.  But  in  the  vision  of  the  Apocalypse,  which 
only  dimly  sees  the  heavenly  reality,  its  streets  are 
covered  with  gold,  as  it  were  transparent  glass  ;  its 
gates  are  pearl,  and  the  strong  walls,  which  cannot 
be  moved,  glisten  with  jewels.  So  it  might  have 
been  with  the   arrangement  of  this  world.     We 


THE  ROYAL  BOUNTY  43 

might  have  had  men  to  care  for  us,  women  to 
nurture  us,  fathers  to  work  for  us,  a  society  whose 
process  might  move  on  with  industry  and  safety 
from  year  to  year.  But  God  has  added  the  richer 
delights  of  love  and  sympathy,  of  all  that  we  name 
friend  and  friendship.  It  is  in  the  same  way  that 
He  frames  his  ordinances  for  us.  We  could  have 
had  all  days  alike,  but  when  He  had  made  six  good 
days  He  added  a  seventh  which  should  be  wearied 
by  no  work,  wherein  the  soul  should  be  at  leisure 
to  live  with  itself  in  quietness,  and  worship  God. 
He  might  have  supplied  all  our  wants  in  the  course 
of  nature,  bringing  his  gifts  to  our  door  with  reg- 
ularity, and  we  should  have  lived  our  appointed 
time ;  but  He  does  more  than  this.  He  lets  us 
thank  Him  when  we  take  our  daily  bread,  and 
blesses  the  bread  with  the  love  which  gives  it.  He 
even  lets  us  tell  Him  what  we  wish,  and  to  our 
wishes  He  gives  patient  heed.  He  might  have  left 
us  to  conscience  and  experience,  in  the  light  of 
nature  to  frame  our  character  and  our  hope,  but  to 
these  He  has  added  the  thought  of  other  men,  the 
revelation  of  his  wisdom  by  his  saints,  the  gift  of 
his  spirit  to  our  spirit,  to  be  in  us  a  continual 
light. 

There  is  a  very  good  expression  of  God's  way 
of  dealing  with  us  in  a  line  of  the  twenty-third 
Psalm,  "  My  cup  runneth  over."     This  seems  un- 


44  THE  ROYAL  BOUNTY 

necessary.  To  have  the  cup  full,  or  a  little  less 
than  full,  is  enough  for  us,  and  more  convenient. 
For  us,  but  not  for  God,  who  delights  in  filling  it ; 
and  when  we  bid  Him  stay  his  hand.  He  keeps  on 
pouring,  and  the  water  flows,  till,  presently,  the 
cup  is  overflowing,  not  because  we  thought  to  have 
it  so,  but  because  of  his  great  delight  in  giving ; 
until  it  would  seem  as  if  He  could  not  stop,  or 
content  himself  with  that  which  He  has  already 
bestowed  upon  us.  Let  this  stand  as  a  simple 
expression  of  his  way  with  us. 

When  we  come  upon  anything  that  all  good 
men  approve,  we  may  be  very  certain  that  we  have 
found  something  which  God  himself  approves,  and 
which  is  in  the  method  of  his  life.  We  like, 
among  ourselves,  this  principle  of  the  cup  that  run- 
neth over.  Our  liking  for  it  we  have  inherited 
from  God.  We  might  expect,  therefore,  that  when 
the  Son  of  God  has  his  life  in  the  world  He  will 
live  by  this  rule,  which  is  of  heaven  and  of  earth ; 
and  it  is  even  so.  His  first  miracle  would  seem 
unnecessary.  There  have  been  people  who  blindly 
but  honestly  wished  that  He  had  never  wrought  it. 
Why  did  He  do  it  if  there  was  no  need  of  it,  if  it 
were  even  possible  that  it  should  be  wrested  from 
its  meaning  ?  He  had  gone  as  a  guest  to  a  wed- 
ding, perhaps  because  the  bride  was  his  friend, 
and  there  came  that  grave  calamity  which  would 


THE  ROYAL  BOUNTY  45 

mar  the  feast ;  for  presently  it  was  whispered  to 
Him,  "  They  have  no  wine."  Surely  they  could 
have  a  wedding  without  wine.  Not  that  wedding. 
Not  in  the  custom  of  that  time.  He  knew  that 
the  bride,  if  she  lived  to  be  old,  would  never 
recover  from  the  shame  of  her  wedding-day,  whose 
beauty  was  lost.  Here  was  a  necessity,  in  love,  in 
kindness ;  and  that  the  cheeks  of  this  girl  might 
not  redden  with  shame.  He  reddened  the  water  into 
wine. 

He  was  at  Capernaum.  They  brought  to  him 
a  man  sick  with  the  palsy.  They  broke  up  the 
roof,  and  lowered  him  to  the  feet  of  Jesus,  who 
knew  well  what  they  wanted.  He  passed  over  the 
little  thing  which  they  sought,  and,  governed  by  his 
own  feeling,  not  by  theirs,  he  said,  "  Son,  be  of 
good  cheer ;  thy  sins  are  sent  away  from  thee." 
That  was  enough.  In  a  few  days,  the  man  would 
be  able  to  walk  without  his  help.  Death  comes  to 
the  succor  of  cripples.  The  man  gave  no  sign  of 
discontent,  but  Jesus  found  that  the  friends  were 
unsatisfied,  and  He  thought  within  himself,  "  You 
brought  him  here  that  he  might  be  raised  up,  and 
be  made  able  to  carry  his  bed  home.  I  have  done 
a  greater  thing  for  him,  but  I  will  add  this  which 
you  want."  "  Arise,"  He  said,  "  take  up  your  bed 
and  go  your  way."  He  did  the  greater  work  which 
made  the  soul  strong,  and  for  the  lesser  work,  — 


46  THE  ROYAL  BOUNTY 

well,  He  threw  that  in.  It  was  the  royal  bounty. 
There  was  a  time  later  than  that,  after  his  Resur- 
rection, when  some  of  his  disciples  had  toiled  all 
the  night  upon  the  sea,  and  had  taken  nothing. 
He  could  not  have  it  a  fruitless  night  for  them. 
In  the  morning  He  was  there,  their  risen  Saviour, 
who  might  well  bestow  some  spiritual  gift  becom- 
ing to  the  Resurrection.  This  He  did,  but  He 
said,  "  Cast  your  net  on  the  right  side  of  the  ship, 
and  you  will  find  what  you  have  been  seeking." 
They  cast  it,  therefore,  and  drew  it  in,  full  of  fishes, 
a  hundred  and  fifty  and  three.  This  is  the  record 
of  a  fisherman,  who  wrote  that  the  fish  were  large  ; 
and  of  an  old  man,  who  remembered  the  number 
of  them.  They  drew  their  net  to  shore,  and  there 
was  a  fire  of  coals,  and  fish  laid  thereon,  another 
fish.  When  they  had  enough,  one  that  was  better 
than  all  was  added.  Have  you  not  sometimes 
wished  that  you  could  have  had  that  hundred  and 
fifty-fourth  fish  ?  This  was  Christ's  way  all  the 
while,  and  is  his  way  still.  He  fills  the  net  as  full 
as  it  will  hold,  that  our  life  may  be  sustained,  and 
then  He  adds  more,  that  his  love  may  be  gratified, 
and  that  which  He.  adds  is  the  "  royal  bounty." 

The  work  of  our  Lord  was  not  merely  in  meet- 
ing the  wants  of  men,  but  in  creating  the  wants ; 
not  in  gratifying  their  great  desires,  but  in  making 
their  desires  great.     His  own  work  in  the  world 


TBE  ROYAL  BOUNTY  47 

was  twofold :  to  teach  men  how  much  more  there 
was  which  they  could  enjoy,  and  how  much  more 
there  was  which  He  was  eager  to  impart.  The 
greater  the  desire,  the  surer  it  was  that  it  would  be 
met  by  his  desire.  Indeed,  a  large  desire  is  neces- 
sary to  wealth.  We  must  look  out  toward  that 
wherein  our  riches  lie.  "  He  who  would  bring  home 
the  wealth  of  the  Indies  must  send  out  the  wealth 
of  the  Indies."  To  him  whose  desires  are  allowed 
liberty  there  comes  the  answer  of  fulfillment  from 
"  the  unsearchable  riches  of  Christ."  In  all  his  life 
and  in  all  his  teachings  we  see  vastly  more  than 
men  ever  asked,  much  more  than  they  are  willing 
to  take  even  to-day.  It  has  often  been,  as  it  was 
at  the  first,  that  "  He  came  unto  his  own,  and  his 
own  received  him  not ;  "  but  to  those  who  received 
Him  He  gave  all  they  wished,  and  more  than  they 
had  thought ;  He  gave  the  right  to  become  the 
sons  of  God.  They  would  have  been  content  with 
a  greater  prophet,  a  bolder  leader,  a  stronger  king, 
a  Messiah  who  should  enthrone  Israel  and  bring 
the  nations  in  homage  to  its  feet.  He  came  bring- 
ing God  to  the  world,  giving  an  eternal  liberty, 
erecting  an  everlasting  kingdom.  They  wanted 
manna  ;  He  gave  the  Bread  of  Life.  They  wanted 
wells  of  water ;  He  gave  the  well  that  should  be 
within  them,  springing  up  for  evermore.  They 
wanted    a   leader  ;    He   gave   a   Saviour.      They 


48  TRE  ROYAL  BOUNTY 

wanted  man  ;  and  He  was  God.  This  has  con- 
tinued even  to  our  time.  Many  admire  Christ 
because  He  was  a  teacher,  neglecting  that  wherein 
He  was  infinitely  more  than  teacher.  They  are 
glad  of  an  example  ;  He  was  that,  but,  far  beyond 
it.  He  was  the  life  whereby  righteousness  became 
possible.  There  are  those  who  would  be  content 
with  his  beautiful  spii'it,  his  blameless  life,  his 
deeds  of  charity,  his  patience,  his  submission,  his 
consent  to  a  death  which  He  could  not  avoid.  He 
offers  to  the  world  the  spirit  of  the  Eternal,  the 
life  of  God  to  be  lived  upon  the  earth ;  He  lays 
down  the  life  which  no  man  could  take  from  him ; 
and,  with  all  the  roads  leading  from  Jerusalem 
open  before  Him,  walks  with  determined  step  to 
Calvary  and  the  Cross.  Beyond  that  which  has 
contented  many  in  the  world.  He  gave  himself,  the 
world's  Redeemer,  the  Lamb  of  God,  the  Good 
Shepherd  giving  his  life  for  the  sheep. 

It  is  very,  very  sad  to  mark  how  ready  we  are 
to  measure  Christ's  gifts  to  us  by  our  narrow  wants 
and  limited  desires ;  not  by  the  greatness  of  his 
love,  not  by  his  exhaustless  riches,  not  by  the  full- 
ness of  the  grace  of  the  Eternal,  who  is  the  Father 
and  friend  of  all  men.  If  ever  we  shall  pass  be- 
yond the  gratifying  of  ourselves,  and  allow  Christ 
to  gratify  himself  in  blessing  us,  we  shall  find  in  a 
glad  experience  what  the  simple  words  mean,  "  I  am 


TSE  BOYAL  BOUNTY  49 

come  that  they  might  have  life  "  —  Oh,  friends, 
do  not  stop  there,  finish  the  sentence,  —  "I  am 
come  that  they  might  have  life,  and  that  they 
might  have  it  more  abundantly."  We  ask  life  of 
Him,  and  He  gives  us  life,  and  offers  length  of  days 
forever  and  forever.  We  pray  that  we  may  live ; 
and  we  set  up  a  goal  at  seventy  or  ninety  years, 
when  He  draws  no  line  across  our  path.  "  I  give 
eternal  life,"  He  says.  We  pray  for  help  that  we 
may  live ;  He  offers  more  than  that  in  the  un- 
rivaled sentence,  "  Because  I  live,  ye  shall  live 
also."  We  think  of  life  as  being,  and  are  con- 
tent. We  use  existence  as  a  synonym  of  living, 
but  He  said,  "  This  is  eternal  life,  to  know  God, 
and  me." 

So  for  ourselves  ;  we  are  to  live  as  his  disciples. 
We  wish  to  be  true,  useful,  and  generous.  We 
wish  to  do  in  small  measure  such  things  as  He 
did,  —  in  his  name  to  give  the  cup  of  water,  and 
the  healing  of  the  sick.  He  grants  all  that  we 
desire,  then  speaks  out  of  his  own  heart,  and  his 
desire,  "  The  works  that  I  do  shall  ye  do,  and 
greater  works  than  these  ;  "  for  the  miracles  which 
attract  us  or  baffle  us,  which  draw  us  to  his  love, 
or  possibly  turn  us  from  his  word,  which  are  only 
miracles  because  they  are  strange  to  us,  are  to 
be  exceeded  in  the  things  which  we  do,  when  by 
our  teaching  we  open  the  eyes  of  men  that  they 


60  THE  ROYAL  BOUNTY 

may  see  God,  and  lift  them  up  to  the  ways  of  holy 
living,  and  raise  them  from  being  into  life.  Our 
visions  of  heaven  in  our  reverent  imagination, 
even  in  the  exultant  words  of  the  Revelation,  are 
not  equal  to  the  simple  truths  which  He  taught, 
and  men  learned  to  repeat  after  Him.  For  what 
are  golden  streets  and  jeweled  walls  beside  that 
which  he  meant,  "  In  my  Father's  house  are  many 
mansions."  "  I  go  to  prepare  a  place  for  you." 
"  Ye  shaU  behold  my  glory."  "  Ye  shall  be  loved 
as  I  am  loved."  The  thought  of  Christ  far  out- 
runs the  aspiration  of  the  world,  as  it  comes  to  us 
from  the  lips  of  that  disciple  whom  Jesus  loved, 
"  We  shall  be  like  him,  for  we  shall  see  him  even 
as  He  is." 

What  do  we  need,  then  ?  To  enlarge  our  de- 
sires !  Yes,  but  to  consent  to  God's  desires.  To 
wish  for  more,  but  to  consent  to  be  blessed  as 
Christ  longs  to  bless  us.  We  must  know  the 
methods  of  God,  whose  will  to  give  is  greater  and 
more  constant  than  our  will  to  receive.  We  must 
adjust  our  life  to  God's  desire.  Faith  is  the  com- 
pact of  the  soul  with  God,  rather  than  with  itself. 
"Open  thy  mouth  wide,  and  I  will  fill  it,"  is  a 
promise  ever  old  and  ever  new.  We  must  be  firm 
enough  and  aspiring  enough  to  hold  the  cup  after 
it  has  begun  to  overflow,  and  to  let  God's  hand 
pour  the  water  of  life  as  long  as  He  will,  for  this 


THE  BOYAL  BOUNTY  61 

wdrld  and  all  the  worlds  that  are  to  be.  If  we 
could  desire  more,  if  we  could  ascend  to  God's 
desire  for  us,  life  would  be  transfigured. 

"  The  balsam,  the  wine,  of  predestinate  wiEs 
Is  a  jubilant  longing  and  pining  for  God." 

"  God  loves  to  be  longed  for,  He  loves  to  be  sought. 
For  He  sought  us  himself,  with  such  longing  and  love." 

We  wish  now  to  take  this  method  for  our  own 
in  all  our  dealing  with  God.  Our  sense  of  what  is 
right,  the  voice  of  conscience,  the  commands  of 
Scripture,  call  us  to  our  duty.  Let  us  do  what 
they  require  till  conscience  is  satisfied  ;  but  let  us 
add  to  this  more  than  a  rigid  obedience  asks  for, 
all  that  a  loving  heart,  grateful  and  generous, 
wishes  to  bestow.  The  little  questions  of  life, 
small  matters  of  casuistry,  minute  affairs  of  con- 
duct, would  be  quite  readily  determined  if  we 
would  live  by  this  rule,  wherewith  God  blesses  us. 
That  question  which  with  unusual  urgency  now 
presses  upon  us,  how  we  shall  regard  the  Sabbath 
day,  would  not  be  difficult  if  it  were  our  delight 
to  remember  it,  and  to  keep  it  holy  because  it 
is  our  delight  to  please  Him  who  has  given  to 
us  its  sacredness  and  blessedness.  It  is  pitiful 
when  we  find  ourselves  questioning  how  much  of 
the  day  should  be  holy  ;  how  much  of  it  should  be 
given  to  the  thought  of  God  and  the  divine  life  ; 
how  much  of  it  we  should  yield  to  the  holy  spirit 


62  THE  ROYAL  BOUNTY 

of  truth ;  how  many  of  the  hours  we  should  keep 
in  the  remembrance  of  Him  whose  Resurrection 
gives  to  the  Sabbath  its  greater  meaning.  We 
should  keep  the  Sabbath  holy  as  if  we  desired  to 
keep  it  holy.  All  its  hours  should  be  sacred. 
They  need  not  be  less  joyous,  less  friendly,  for 
being  holy ;  and  we  cannot  be  gratified  with  the 
spirit  in  which  we  find  ourselves  trying  to  divide 
the  time.  Keep  twenty-four  hours  for  God,  and  if 
by  any  means  you  can  make  the  time  overflow  add 
a  twenty-fifth  hour. 

We  question  again  about  money.  What  pro- 
portion of  our  property  should  we  devote  to  God? 
The  Jews  said  one  tenth.  Can  we  do  no  better, 
after  so  long  a  time  ?  Let  us  give  the  whole,  and 
if  by  any  means  we  can  compass  it,  let  us  add 
another  tenth,  simply  to  show  what  a  delight  it  is 
to  give  all  things  to  Him,  and  to  let  Him  make  the 
allotment  in  his  care  for  us,  and  for  our  household, 
and  for  the  church,  and  for  the  wide  world  that  we 
are  living  in.  There  are  many  who  do  this,  and 
they  learn  how  true  is  that  word  of  Christ  that  is 
called  to  mind  among  the  Acts  of  the  Apostles, 
"  It  is  more  blessed  to  give  than  to  receive." 

Thus,  in  all  things  let  us  make  the  way  of  God 
our  own,  become  his  children  entirely,  receive  the 
love  of  Christ  in  its  fullness,  make  up  our  own 
life  in  his  name,  according  to  the  largeness  of  his 


THE  BOYAL  BOUNTY  63 

thought.  If  we  will  consent  to  it,  we  can  be  great 
and  rich  and  strong.  It  seems  strange  to  say  that 
we  are  not  ready  to  be  blessed,  but  of  many  it  is 
true.  They  are  not  willing  to  be  greatly  blessed, 
to  have  the  cup  run  over.  They  are  willing 
to  be  useful,  but  not  very  useful.  They  ask  to 
be  set  in  his  service,  but  when  He  takes  their 
word  and  breathes  his  own  desire  into  it,  they 
shrink  back.  It  is  a  very  serious  thing,  if  we 
are  able  to  perceive  it,  to  consent  that  God  should 
bless  us  as  He  pleases,  should  have  his  own  esti- 
mate of  our  character,  his  own  measure  of  our 
powers,  his  own  vision  of  our  accomplishment,  and 
should  call  us  to  greater  service,  to  diviner  em- 
ployment, than  we  have  ever  dreamed  of.  It  was 
a  wise  woman  who  said,  "  I  have  had  to  face  my 
own  prayers."  We  face  our  prayers  when  God 
gives  his  own  wish  to  our  words,  and  makes  them 
large  enough  to  hold  his  thoughts.  It  is  one  of 
the  hardest  things  to  believe,  but  one  to  which,  in 
humbleness  of  mind  and  in  a  faith  which  will  not 
falter,  we  should  consent,  —  that  high  word  of 
calling  and  consecration  which  Christ  gave  more 
than  once,  —  "As  the  Father  hath  sent  me  into  the 
world,  even  so  send  I  you."  Not  our  thought  but 
his  thought  makes  our  calling,  and  the  thought  of 
God  is  the  summons  and  the  guidance  of  our  life. 
Even  so,  even  according  to  thy  greatness,  and  thy 


54  THE  ROYAL  BOUNTY 

gentleness  which  makes  men  great ;  thine  infinite 
purposes,  and  thine  eternal  grace;  even  so,  O 
Lord  of  mercy  and  of  truth,  send  us  into  the 
world ! 

As  we  close  these  thoughts,  let  us  remember  that 
promise  which  comes  at  the  close  of  the  Old  Tes- 
tament, which  almost  seems  to  reverse  the  promise 
at  the  beginning  of  the  Old  Testament,  "I  will 
never  open  the  windows  of  heaven  and  pour  out  a 
flood  again ; "  for  the  last  of  the  prophets  brings 
to  us  the  word  of  God,  that  He  will  open  the  win- 
dows of  heaven,  and  pour  out  a  flood  again.  It 
shall  not  come  to  destroy,  but  to  preserve  ;  it  shall 
create  life  ;  it  shall  enlarge  life,  but  it  shall  be 
after  the  measure  of  his  will,  not  ours.  "  Bring 
ye  all  the  tithes  into  the  storehouse,  and  prove  me 
now  herewith,  if  I  will  not  open  the  windows  of 
heaven,  and  pour  you  out  a  blessing  that  there 
shall  not  be  room  enough  to  receive  it."  Not 
drops  here  and  there,  but  showers  of  blessing. 
Not  running  brooks,  but  broad  rivers.  Not  pools 
of  water,  but  a  shoreless  sea ;  deep,  deep  waters, 
when,  looking  up  into  the  Infinite  Love,  and  con- 
senting to  be  blessed  of  God  as  God  would  bless 
us,  we  bring  all  the  tithes  into  the  storehouse  and 
the  remainder  of  the  tithes,  if  any  have  been  left. 
"  I  will  pour  you  out  a  blessing,  that  there  shall 
not  be  room  enough  to  receive  it."  Not  room 
enough  to  receive  it ;  that  is  the  royal  bounty. 


IV 

THE  CHIEF  POINT 
Hebrews  viii.  1 


THE  CHIEF  POINT 


There  was  a  chief  point  in  what  the  Apostle 
said.  It  was  not  a  collection  of  words,  good  words, 
religious  words,  but  there  was  a  centre  about  which 
they  formed  themselves,  which  gave  to  them  their 
character  and  their  value.  What  he  really  said 
was,  The  head  is  this.  What  the  head  is  to  the 
body,  —  giving  to  it  wisdom  and  force  and  life,  so 
that  if  the  head  is  removed  the  body  has  no  worth, 
—  that  the  meaning  of  the  words  is  to  them.  He 
has  been  speaking  of  the  temple,  the  priest,  the 
sacrifice,  and  now  he  suddenly  stops,  and  says, 
"  I  do  not  mean  these  things  which  I  have  brought 
to  your  mind,  but  I  mean  the  heavenly  temple,  the 
great  High  Priest,  the  one  eternal  Sacrifice.  Un- 
less you  apprehend  this,  the  words  which  I  have 
spoken  may  be  of  no  benefit  to  you." 

It  is  so  in  most  things.  Truth  and  life  need  to 
be  embodied.  As  gold  is  in  quartz,  so  truth  is  in 
words,  feeling  in  act,  reverence  in  worship,  love  in 
service.  The  spirit  must  be  clothed  in  flesh.  We 
need  the  skiU  to  discern  the  real  in  the  formal,  to 


58  TBE  CHIEF  POINT 

look  through  the  things  which  are  seen  and  tem- 
poral and  to  find  the  unseen  and  the  eternal.  It 
is  in  this  gift  of  discernment  that  men  greatly 
differ,  some  regarding  only  the  outward ;  some 
caring  little  for  that,  except  as  it  holds  the  reality 
which  they  prize.  We  may  see  this  in  very  many 
places.  Thus,  in  regard  to  money.  This  is  not 
silver  and  gold,  and  property  does  not  consist  in 
houses  and  land ;  but  the  value  of  wealth  is  in  the 
life  which  it  contains  and  in  the  high  uses  to  which 
it  can  be  put.  Our  Lord  himself  stated  this  very 
clearly  when  He  said,  "  A  man's  life  consisteth  not 
in  the  abundance  of  the  things  which  he  pos- 
sesseth,"  and  in  his  other  words,  in  which  He  in- 
structed us  to  lay  up  our  treasure  in  heaven, 
where  its  spiritual  vahie  alone  can  be  invested.  It 
is  for  want  of  the  discernment  to  see  this  that  so 
many  who  have  an  abundance  of  things  are  in  pov- 
erty, while  so  many  who  have  a  scarcity  of  things 
have  a  permanent  wealth.  We  may  see  the  same 
truth,  as  has  been  already  suggested,  in  words, 
whose  value  is  not  in  their  letters  and  syllables, 
but  in  the  thought  which  has  been  thus  expressed. 
As  a  book  is  not  to  be  judged  by  its  binding,  so  it 
is  not  to  be  judged  by  its  sentences,  and  no  one  has 
taken  the  value  of  a  book  who  has  not  taken  into 
his  mind  the  thought  which  it  both  conceals  and 
reveals.    Clearly  it  is  not  reading  many  books,  but 


THE  CHIEF  POINT  59 

getting  much  truth  from  books,  which  makes  men 
wise.  The  worth  of  a  creed  is  not  in  its  state- 
ments, but  in  the  spirit  and  life  which  it  con- 
tains and  gives  forth  to  be  the  spirit  and  life  of 
those  who  receive  it.  Even  the  Bible  itself  has 
not  its  worth  in  that  which  the  eye  can  see,  or  the 
lips  can  repeat.  It  is  not  in  reading  many  chap- 
ters, or  in  holding  the  Sacred  Book  for  many 
hours,  that  one  gets  real  profit  from  it,  but  in 
walking  by  the  light  which  it  gives,  fashioning  the 
thought  by  the  truth  which  it  teaches,  comforting 
one's  self  with  its  solace,  and  encouraging  one's 
heart  with  its  promises.  "  The  words  that  I  speak 
unto  you,"  said  the  Living  Truth,  "  they  are  spirit, 
and  they  are  life."  Again,  the  Sacraments  which 
the  church  offers  have  not  their  profit  in  the  forms 
in  which  they  come  to  us.  Baptism,  while  it  uses 
the  water,  has  its  worth  in  the  bestowment  of  spirit 
in  spirit ;  and  in  the  Holy  Eucharist  we  are  to  see 
more  than  the  bread  and  the  cup,  even  the  life  of 
the  body  which  was  broken  for  us,  and  of  the  blood 
which  was  shed  for  our  redemption. 

Life  itself  does  not  consist  in  breathing,  nor  in 
length  of  days,  nor  in  largeness  of  work ;  but  life 
is  in  the  spirit  which  animates  it,  in  the  purpose 
which  governs  it,  in  the  truth  for  which  it  stands, 
in  the  influence  which  it  exerts  and  bequeaths. 
Hence,  a  great  life  can  be  expressed  in  very  few 


60  THE  CHIEF  POINT 

words.  Indeed,  a  life  can  hardly  be  said  to  be  very 
large  unless  the  record  of  it  can  be  brief.  The 
recital  of  its  events  may  fill  volumes,  but  the  record 
of  its  intent  lies  within  the  compass  of  a  sentence. 
If  I  speak  to  you  certain  names,  the  whole  man 
comes  before  you,  not  indeed  with  the  date  of  his 
birth  or  the  time  of  his  death,  but  with  that  for 
which  he  cared,  and  to  which  he  was  devoted.  I 
say  "  George  Washington,"  and  instantly  you  think 
of  him  who  was  first  in  the  hearts  of  his  countrymen. 
I  say  "  Samuel  Armstrong,"  and  at  once  you  look 
upon  the  soldier  and  statesman  whose  life  cannot 
be  removed  from  the  well-being  of  the  republic 
which  he  greatly  served. 

Experience  has  different  forms,  but  the  purpose 
of  it  as  our  Heavenly  Father  gives  it  to  us  is  one. 
In  its  form  it  may  be  bright  or  dark,  and  those 
looking  at  the  outside  of  it  may  call  it  adversity  or 
prosperity,  and  we  ourselves  may  give  thanks  for 
it,  or  pray  for  grace  to  submit  to  it ;  but  in  all 
forms  it  means  our  spiritual  good.  It  may  add  to 
the  things  which  we  possess,  or  it  may  take  them 
away,  but  it  is  the  adapting  of  the  wisdom  of  God 
to  our  condition,  and  for  the  results  which  He 
desires  to  secure.  So  St.  James  teaches  the  man 
of  low  degree  to  rejoice  when  he  is  exalted,  and  the 
man  of  high  degree  to  rejoice  when  he  is  brought 
low.     But  these  different  directions  which  Provi- 


THE  CHIEF  POINT  61 

dence  takes  are  meant  to  bring  men  to  the  same 
point,  —  as  one  who  is  east  of  a  place  must  come 
west  to  meet  a  man  who  from  the  west  must  come 
east  to  meet  him.  It  is  not  of  much  moral  advantage 
to  make  a  rich  man  richer,  or  a  poor  man  poorer ; 
but  change,  wisely  conducted,  may  work  in  us  the 
perfecting  of  character  which  all  men  should  desire. 
What  we  need,  then,  in  the  changes  of  life,  is  the 
wisdom  to  look  through  them,  to  find  what  they 
mean,  and  to  take  that  for  our  possession. 

One  more  thing  may  be  mentioned  in  the  same 
connection ;  that  is,  work.  Work  is  in  very  many 
forms.  It  requires  a  diversity  of  talent  and  a 
diversity  of  occupation.  The  professions  of  life 
have  great  variety.  Work  is  to  be  judged,  there- 
fore, not  by  its  name  or  by  its  shape,  but  by  the 
design  which  we  carry  into  it.  A  work  which  is 
ranked  as  one  of  high  dignity  may  be  lacking  in 
dignity  if  it  be  done  from  an  unworthy  purpose, 
while  the  humblest  occupation  which  we  enter  upon 
with  a  large  design  will  be  exalted.  A  work  done 
from  a  selfish  motive  is  selfish  work,  no  matter 
what  its  form  may  be.  It  is  thus  that  God  judges. 
It  is  thus  that  men  judge.  We  pay  highest  honor 
to  usefulness,  and  only  to  usefulness  have  we  thus 
far  builded  monuments ;  while  highest  of  all,  and 
alone  worthy  of  us,  is  the  intent  expressed  in  the 
words  of  St.  Paul,  "  Whether,  therefore,  ye  eat  or 


62  THE  CHIEF  POINT 

drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of 
God."  There  are  diversities  of  operation,  he  said, 
but  one  spirit.  He  had  high  precedent  for  this 
opinion,  when  he  recalled  that  to  the  great  work- 
men of  the  church  of  God  inspiration  was  given  for 
whatever  needed  to  be  done.  Moses  was  inspired 
to  be  the  law-giver ;  Aaron,  the  priest ;  Joshua,  the 
soldier ;  Bezaleel,  to  work  in  gold  and  in  brass  ;  and 
Aholiab  in  fine-twined  linen.  It  is  in  this  way  that 
we  are  to  estimate  our  occupation,  —  for  what  am  I 
working,  and  what  spirit  animates  my  life  ?  What 
will  be  left  when  I  have  deserted  my  ofl&ce,  my 
shop,  my  house,  and  with  nothing  in  my  hands  have 
gone  on  to  the  Great  Day  ? 

It  were  very  easy  to  prolong  these  thoughts ;  but 
let  us  go  out  among  the  worlds  which  are  around 
us.  It  is  a  great  world  that  we  live  in,  which  God 
has  given  into  our  keeping,  yet  is  it  small  before 
the  worlds  which  shine  in  the  heavens  above  us, 
which  have  their  brightness  far  beyond  the  reach 
of  our  eyes,  in  the  spaces  we  cannot  measure  even 
with  our  thought.  But  what  are  the  worlds,  and 
what  do  they  mean,  and  what  is  their  worth  ?  Are 
they  simply  nebulous  dust,  compacted  into  stars,  or 
into  planets  which  circle  around  their  central  suns  ? 
Is  there  nothing  in  them  which  the  eye  has  not 
seen,  which  the  optic  glass  has  not  discovered,  yet 
which  can  be  seen  as  we  take  our  evening  walks  as 


THE  CHIEF  POINT  63 

truly  as  when  we  range  the  heavens  with  our 
telescope  ?  It  was  a  wise  astronomer  who,  keeping 
watch  over  his  flocks  by  night,  looked  up  into  the 
skies,  and  saw  the  shining  worlds,  and  saw  through 
them  into  the  life  and  thought  which  gave  them 
being  and  beauty.  So  he  sang,  in  words  in  which 
we  still  delight,  of  that  which  was  within  the  stars, 
and  within  the  light  which  came  silently  down  upon 
the  meadow.  "  The  heavens  declare  the  glory  of 
God,"  and  the  glory  of  the  heavens  was  the  pre- 
sence of  God,  and  he  who  had  not  seen  this  had 
seen  but  the  outside  of  the  stars.  It  were  better  a 
thousand  times  that  one  should  know  that  the  stars 
which  he  can  see  reveal  the  wisdom  of  God,  than 
that,  not  seeing  this,  he  should  be  able  to  call  all 
the  stars  by  their  names,  and  to  mark  their  courses, 
binding  the  bands  of  Orion,  and  sending  through 
the  quiet  air  the  sweet  influences  of  the  Pleiades. 
Beholding  the  presence  of  God  in  the  order  of  the 
heavens,  that  shepherd-astronomer  saw  the  same 
orderly  method  and  wise  design  in  the  laws  which 
govern  men  and  mark  out  their  ways,  until  at  length 
he  was  able  to  pray  that  he  himself  might  be  as 
wisely  governed  as  the  heavens  were.  "Let  the 
words  of  my  mouth  be  as  obedient  as  the  planets, 
and  the  meditation  of  my  heart  as  pure  as  the  light 
of  the  stars."  This  was  astronomy  indeed.  The 
chief  point  of  the  heavens,  God ;  the  chief  point  of 


64  THE  CHIEF  POINT 

the  law  of  God,  in  the  heavens  or  upon  the  earth, 
the  obedience  of  men. 

If  ifow,  drawing  down  our  gaze,  we  look  around 
us  upon  men,  we  see  the  forms  of  them,  we  dissect 
their  powers,  we  study  their  actions,  we  listen  to 
their  language,  we  imagine  their  destiny.  But  of 
late  we  have  come  to  think  very  much  of  their 
origin,  from  what  they  sprang,  through  what  forms 
of  life  by  slow  approaches  they  have  come  to  be  men, 
the  crowning  work  of  God  upon  the  earth.  It  is 
an  exceedingly  interesting  study,  and  we  cannot 
wonder  that  we  have  become  fascinated  with  it. 
But  after  all,  what  is  the  chief  point  of  it  ?  We 
have  found,  we  say,  even  now  we  have  found,  how 
man  has  come  to  be  the  man,  and  we  trace  his  kin- 
ship to  the  world  of  life*  which  from  the  smallest 
form  has  risen  to  its  loftiest  estate.  But  what  is 
the  chief  point  of  it  ?  After  all,  standing  delighted 
in  our  new  opinions,  what  is  a  man  ?  Surely,  not 
anything  we  see,  not  that  which  is  born,  and  moves 
about  the  streets,  and  wakes,  and  sleeps,  and  dies, 
and  goes  back  to  the  earth  out  of  which  it  came. 
That  is  not  man.  The  chief  point  of  man  is  in  his 
spirit,  in  his  soul,  in  his  power  to  think,  to  love,  to 
hold  fellowship  with  himself  and  with  other  men, 
and  with  the  Maker  of  all  men.  The  chief  point 
of  man  is  the  breath  of  the  Eternal  which  has  made 
him  man.     The  narrative  which  we  read  is  very 


TSE  CHIEF  POINT  65 

realistic  in  its  portrayal.  In  a  very  simple  form, 
in  a  picture  which  is  little  more  than  an  outline, 
the  truth  is  presented  to  us,  that  the  Creator  has 
given  to  men  of  his  own  breath,  till  they  live  in  the 
image  and  likeness  of  God.  Whatever  we  know  of 
a  man,  we  do  not  know  him  until  we  know  that  by 
virtue  of  which,  in  whatever  way  he  is  related  to 
other  forms  of  life,  he  is  more  closely  related  to  the 
Eternal  Life  which  was  in  the  beginning. 

It  is  interesting  to  know  our  rise  from  forms 
below  us,  but  it  is  of  much  greater  moment  to 
know  that  we  have  the  life  which  is  from  above  us. 

"  Love  the  inmate,  not  the  room ; 
The  wearer,  not  the  garh  ;  the  plume 
Of  the  falcon,  not  the  bars 
Which  kept  him  from  the  splendid  stars." 

More  than  this  we  are  to  know,  that  the  spirit  in 
which  our  divine  life  consists  is  sustained  by  the 
life  of  which  it  is  a  part,  and  is  constantly  rein- 
forced by  the  inspiration  of  Him  who  has  given  us 
our  being.  Life  is  continually  to  advance,  to  in- 
crease in  power,  in  aspiration,  in  accomplishment. 
At  last  it  will  become  so  great  that  this  body 
which  surrounds  it  is  no  longer  large  enough  and 
will  disappear,  while  the  life  will  go  forth  in  some 
new  and  freer  form,  to  live  forever.  Certainly, 
it  cannot  be  for  very  long  that  our  enlarging  life 
can  be  content  with  these  limits  which  suffice  for 


66  THE  CHIEF  POINT 

seventy  years.  We  cannot  always  spare  a  third 
of  our  time  for  sleep,  or  consent  to  the  infirmities 
of  age,  when  "  they  that  look  out  of  the  windows 
are  darkened."  Very  beautifully  did  St.  Paul 
describe  this  in  words  whose  meaning  we  are 
reluctant  to  perceive.  He  seems  to  have  viewed 
man  as  living  in  a  house  of  snow.  What  other 
house  could  it  be  which  would  dissolve  ?  Where 
had  he  seen  snow,  unless  it  were  upon  the  heights 
of  Hermon,  where  it  lingers  through  the  year? 
Though  this  tent  that  we  are  dwelling  in  upon 
the  earth  shall  melt  away,  when  it  has  melted 
away,  we  have  another  house  to  follow  it.  It 
brings  up  the  play  of  our  boyhood,  when  we 
raised  our  houses  of  snow,  and  sat  within  them ; 
but  they  were  cold,  they  were  narrow,  we  could 
move  but  a  step  and  we  touched  the  walls.  After 
a  time  the  house  melted,  but  the  boy  was  left  out 
on  the  open  field  where  he  had  room  enough ;  the 
house  had  melted,  not  the  boy.  Day  by  day  this 
is  going  on  around  us,  yet  we  do  not  rejoice  in  the 
new  liberty,  the  larger  room  to  live  in.  We  call 
it  by  sad  names.  We  set  it  in  sombre  symbols. 
It  is  not  strange.  Affection  is  strong  and  tender, 
and  we  need  the  companionship  of  those  we  love, 
and  the  world  is  never  the  same  when  they  have 
gone  out  of  it.  Let  us  speak  gently  of  our  natural 
and  sacred  sorrows.    Yet  can  we  not  rise,  and  even 


THE  CHIEF  POINT  67 

through  our  tears  see  the  chief  point,  the  meaning 
of  the  dissolving  of  the  house?  God's  angels 
come  by  two  and  two.  To  the  child  of  God  the 
Angel  of  Death  comes  in  company  with  the  Angel 
of  Life.  Sometimes  we  open  the  door  and  Death 
comes  in.  We  close  it  quickly,  leaving  the  other 
without.  The  dark  form  sits  beside  the  hearth 
and  makes  the  room  silent  and  sad,  while  Immor- 
tality waits  upon  the  outer  steps.  Perchance, 
presently,  we  open  the  door  again  and  let  him 
come  in.  He  brings  the  intent  of  God,  and  we  are 
comforted.  In  the  thought  of  God  the  chief  point 
of  death  is  immortality.  The  whole  tonp  of  the  New 
Testament  teaching  is  like  this.  The  life  advances 
steadily ;  at  length,  in  an  hour  it  breaks  away  and 
is  free.  The  victory  is  won.  The  trumpets  sound, 
and  in  the  glorified  body  the  immortal  spirit  walks 
with  God. 

It  is  the  great  sorrow  of  our  heart,  its  great 
burden,  that  we  have  so  often  failed  to  see  the 
chief  point  of  our  life.  Whatever,  wherever  its 
years  may  be,  it  is  meant  that  the  likeness  of  God 
which  was  created  shall  be  the  likeness  of  God  in 
our  endless  way;  that  the  thought  of  God  shall 
be  forever  the  thought  of  the  man,  and  that  he 
shall  live  like  his  Maker,  in  righteousness  and 
love.  We  have  no  higher  word  than  godliness. 
To  be  like  God  in  our  intention,  our  will,  our 


68  THE  CHIEF  POINT 

deed,  is  the  highest  attainment  which  life  can 
achieve.  But  this  we  have  not  reached.  The 
consciousness  which  saddens  us,  the  vision  which 
every  day  accosts  us  as  we  walk  abroad,  the  daily 
knowledge  of  the  world  we  live  in,  the  refrain  of 
history  for  weary  centuries,  remind  us  that  god- 
liness has  not  been  preserved ;  that  is,  that  the 
meaning  of  life  has  been  lost,  that  its  chief  point 
has  been  missed.  Shall  it  always  be  so?  It  is 
Christ  himself  who  answers  our  inquiry,  giving 
new  spirit  and  form  to  the  promise  which  from 
the  first  has  been  the  comfort  of  those  who  re- 
ceived it,  and  has  been  expressed  in  many  ways. 
Let  us  recall  this,  "  Thou  hast  destroyed  thyself, 
but  in  me  is  thy  help."  The  Son  of  God  came 
into  the  world,  the  incarnate  thought  and  love  of 
God,  to  do  away  our  past,  to  give  to  us  once  again 
the  spirit  of  the  beginning,  to  enable  us  to  live  our 
life  once  more,  and  to  live  it  truly. 

It  is  interesting  to  mark  that  the  word  which  in 
the  New  Testament  describes  the  course  of  men 
and  one  of  the  words  which  in  the  Old  Testament 
describes  it  employ  the  same  illustration.  Both  are 
taken  from  archery.  When  in  the  summer  time, 
upon  the  broad  lawn  of  a  friend,  the  target  is  set  up, 
and  skilled  hands  are  sending  the  arrows  to  the 
mark,  you  wish  to  show  your  skill.  The  bow  is 
placed  in  your  hands,  the  arrow  flies,  and  the  boy 


THE  CHIEF  POINT  69 

across  the  field  leaps  out  of  the  path  of  your  wander- 
ing shaft.  What  is  your  first  thought ?  "I  want 
to  try  that  again."  What  is  the  first  thought  of 
your  friend  ?  "  Try  again.  You  will  do  better 
next  time."  Now,  that  is  what  Christ  is  saying  to 
us :  "  You  have  missed  the  mark ;  you  know  it,  and 
I  know  it,  but  try  again."  It  is  this  opportunity 
once  again  to  reach  the  mark,  the  chief  point  of 
life,  which  He  offers  to  us.  Indeed,  it  would  not 
be  amiss  to  say  that  the  gospel  of  Christ  is  the 
gospel  of  the  second  chance.  Men  have  curiously 
wondered  if  there  was  a  second  chance  in  another 
world.  There  is  something  much  better  than  that, 
a  second  chance  in  this  world.  You  do  not  wish 
to  wait  until  next  summer  to  see  if  you  can  hit  the 
shield  then.  You  want  to  do  it  this  afternoon ; 
and  it  is  with  this  word  of  immediate  opportunity 
that  the  gospel  is  preached  to  us.  "  Now,"  cries 
our  friend,  the  Great  Archer,  "  now,  is  the  accepted 
time  to  try  again !  Now  is  the  day  to  hit  the 
mark."  So  prominent  was  this  teaching  in  our 
Lord's  life,  so  constantly  did  He  devote  himself  to 
men  who  had  missed,  that  it  was  noticed  by  those 
who  were  opposed  to  Him,  and  presently  they  fixed 
it  as  a  name  upon  Him,  joining  it  to  another  name 
of  reproach.  They  said  He  was  the  friend  of  pub- 
licans and  men  who  had  missed  the  mark,  —  for  this 
was  the  word  they  used.     He  did  not  disown  it. 


70  THE  CHIEF  POINT 

He  said,  expressly,  "  I  came  not  to  call  men  who 
have  been  successful,  but  men  who  have  failed." 
"  To  repentance,"  He  said ;  that  is,  to  a  new  oppor- 
tunity. One  day  a  man  wished  to  see  Him  very 
much,  but  he  was  an  unpopular  man,  and  deservedly 
so,  and  no  one  would  give  way  for  him.  He  climbed 
a  sycamore  tree  beneath  which  Jesus  was  to  pass. 
He  saw  the  man,  called  him  down,  and  said  He 
would  go  home  with  him,  and  as  they  went  away 
together  proud  men  who  looked  upon  them  said : 
"  See  there  !  He  is  going  home  to  dine  with  a  man 
who  has  missed  the  mark."     It  was  quite  true. 

He  told  of  two  men  both  of  whom  had  exercised 
themselves  in  archery,  and  that  they  came  to  give 
account  of  that  which  they  had  done.  One  stood 
erect  and  said,  "  I  thank  thee,  God,  that  I  have 
never  failed.  My  arrow  has  always  gone  to  the 
centre  of  the  shield."  Poor  fool!  He  was  sin- 
cere, I  suppose,  but  the  truth  was  his  arrows  had 
gone  so  far  from  the  target  he  could  not  see  where 
they  had  dropped.  He  supposed  they  had  pierced 
the  centre.  The  other  bowed  his  head,  and  cried 
in  piteous  voice,  "  God  be  merciful  to  me,  a  man 
that  has  missed  the  mark !  "  And  Jesus  said,  "  I 
tell  you  this  man  went  down  to  his  house  to  try 
again,  and  the  other  did  not."  But  best  of  all 
these  incidents  was  another  that  he  told  of  a  young 
man  who  wished  to  go  into  a  far  country  where 


THE  CHIEF  POINT  71 

there  was  to  be  an  archery  meet.  He  wore  his 
fine  raiment;  he  carried  his  best  bow;  his  heart 
was  full  of  confidence.  After  a  little  he  had  lost 
his  arrows,  and  lost  his  bow,  and  he  came  back. 
But  as  he  came  he  thought  within  himself  what 
he  would  say.  "  I  will  say.  Father,  before  heaven, 
and  in  thy  sight,  I  have  missed  the  mark.  Let 
me  be  as  one  of  thy  hired  servants,  to  make  bows 
and  arrows  for  better  men."  But  his  father  saw 
him,  and  interrupted  his  confession.  "  Bring  out 
a  bow  and  give  it  to  him."  The  brother  said, 
"  But,  father,  he  has  had  his  bow,  and  missed  the 
mark."  "  Bring  out  the  best  bow  and  give  it  to 
him.     My  boy  has  come  back  to  try  again." 

This  is  Christ's  word  to  us  in  this  gospel  of  the 
second  chance,  wherein,  for  our  advantage,  "  now 
is  the  accepted  time."  Christ  has  gained  for  us 
the  right  to  try  again.  He  gives  to  us  new  strength 
and  true  skill.  In  doing  this  He  gives  himself. 
Thus  He  brings  to  us  success,  life,  eternal  life. 
But  how  does  He  accomplish  this  ?  By  his  Incar- 
nation. What  is  the  Incarnation?  It  is  the 
dwelling  of  God  in  a  man.  What  it  is  no  man 
can  tell.  We  take  gratefully  the  teaching  of  the 
apostle,  that  He  who  was  in  the  form  of  God, 
retaining  the  divine  nature,  took  on  him  the  form 
of  a  servant  and  was  made  man.  The  Eternal 
Word  was  made  flesh  and  dwelt  among  us,  "  full 


72  THE  CHIEF  POINT 

of  grace  and  truth."  He  who  learns  this  has  the 
chief  point  of  the  Incarnation. 

He  wrought  out  the  redemption  of  the  world. 
For  this  He  lived  and  died  and  rose  again.  We 
rejoice  in  the  Cross,  whereby  He  has  redeemed 
men ;  but  where  was  the  Cross  raised  ?  We  can- 
not tell,  certainly.  On  what  day  did  He  die? 
We  say  Friday,  some  say  Thursday.  On  what 
tree  was  He  crucified  ?  Some  have  imagined  it 
was  an  aspen  tree,  and  that  it  is  for  this  reason 
the  leaf  has  trembled  ever  since.  But  we  do  not 
know.  How,  then,  not  knowing  these  things, 
can  we  glory  in  Christ  and  Him  crucified  ?  Be- 
cause these  are  the  forms ;  but  the  meaning  of 
them  is  not  concealed.  The  chief  point  is  that 
He  died  for  us. 

In  what  way  was  this  accomplished?  How 
shall  we  explain  to  ourselves  all  that  we  name 
Atonement  ?  Good  men  have  reasoned  differently 
about  it.  Theories  have  varied.  In  the  com- 
bining of  theories  we  come  nearer  to  the  truth ; 
but  when  all  are  said  and  reasoned  about,  and  we 
hold  our  different  minds,  still  we  can  take  to  our- 
selves the  power  of  the  Atonement,  if  entering 
within  all  forms  we  see  the  chief  point,  that  He  is 
the  Lamb  of  God,  taking  away  the  sin  of  the 
world ;  and  He  is  the  Good  Shepherd,  giving  his 
life  for  the   sheep.     But   how   shall  we   come  to 


THE  CHIEF  POINT  73 

Him,  and  have  the  benefit  of  his  redemption? 
Some  are  coming  as  children,  drawn  by  their  first 
thoughts  to  Him  who  took  children  in  his  arms 
and  blessed  them.  Others  come  in  the  strength  of 
manhood,  with  great  purpose  following  Him ;  and 
some  by  a  long  and  tiresome  way,  through  the 
dark  out  into  the  light.  Is  there,  then,  no  one 
way  ?  The  chief  point  of  all  ways  is,  coming ; 
and  he  who  rests  in  the  redeeming  love  of  Christ 
has  found  the  chief  point  of  his  redeeming  love. 
Life  then  may  be  long,  and  full  of  great  events, 
the  life  of  a  prophet,  an  apostle  ;  it  may  remain  a 
child's  life ;  or  it  may  lead  through  simple,  unevent- 
ful years ;  but  it  is  the  Christ-life  if  it  be  lived  in 
the  love  of  Him.     That  is  the  chief  point. 

We  have  missed,  all  of  us  have  missed  the  chief 
point  of  life.  Let  us  not  miss  the  second  time. 
Of  what  avail  to  try  further,  with  the  old  spirit 
and  the  former  skill  which  have  disappointed  us  ? 
Let  Christ  instruct  us.  Then  shall  we  come  with 
a  new  life,  into  a  new  life,  till  we  reach  his  hea- 
ven where  there  is  no  temple,  for  the  Lord  God 
Almighty  and  the  Lamb  are  the  temple  of  it ; 
where  there  is  no  need  of  sun  or  moon,  for  the 
glory  of  God  doth  lighten  it  and  the  Lamb  is 
the  light  thereof ;  where  they  that  have  followed 
Christ  upon  the  earth  shall  follow  Him  whitherso- 
ever He  goeth,  and  He  shall  lead  them,  and  feed 


74  THE  CHIEF  POINT 

them,  and  their  blessedness  shall  be  in  the  joy  of 
the  Lord ;  where  their  glory  shall  be  in  his  glory, 
and  the  highest  prophecy  of  honor  shall  be  ful- 
filled :  they  shall  be  like  Him,  for  they  shall  see 
Him  as  He  is.  In  Him,  —  not  in  temple,  not  in 
golden  streets,  not  in  jeweled  walls,  not  in  gates 
of  pearl,  not  in  endless  song  and  eternal  rest,  shall 
be  the  everlasting  bliss,  but  in  Him.  The  chief 
point  of  heaven  is  Christ.  Let  us  not  miss  it. 
Try  again,  carefully,  skillfully.  Let  us  place  our 
hand  upon  the  bow  underneath  his  hand,  and  our 
fingers  around  the  string  underneath  his  fingers. 
With  his  strength  let  us  draw.  Along  the  line  of 
his  light  let  us  look.  Then  the  arrow  shall  fly 
from  his  hand  and  ours,  and  it  shall  reach  the 
mark. 


THE  COMFORTER,  EVEN  THE  HOLY 
SPIRIT 

S.  John  xiv.  26 


THE  COMFOETER,  EVEN  THE  HOLY 
SPIRIT 


We  are  living  in  the  time  of  the  Holy  Spirit, 
for  God  is  Spirit,  and  in  his  spiritual  presence 
He  fills  the  world.  To  this  we  all  assent  readily. 
The  Incarnation  is  a  mystery  which  we  cannot 
altogether  define,  although  it  is  clearly  taught  and 
deeply  felt;  the  presence  of  the  Holy  Spirit  is 
as  simple  as  the  being  of  God.  If  God  is  here, 
within  reach  of  our  worship,  and  close  enough  to 
be  our  sun  and  shield,  and  good  enough  to  be  our 
exceeding  great  reward,  it  is  in  this  manner  of 
being,  —  that  is,  as  spirit,  and  as  the  Holy  Spirit. 
We  need  not,  for  our  purpose  at  this  time,  ex- 
amine the  eternal  nature  of  the  divine  being  or 
seek  to  comprehend  it  in  its  eternal  truth,  as  it  is 
declared  by  our  Lord  in  the  words  with  which 
Christian  baptism  is  sanctified  ;  but  only  consider 
the  method  of  the  presence  of  God,  as  this  was 
taught  by  our  Lord,  and  especially  in  his  last  hours 
with  his  disciples.  He  declares  it,  repeats  it,  un- 
folds it  again  and   again,  that  when  He  has  left 


78      THE  COMFORTER,  EVEN  THE  HOLY  SPIRIT 

the  earth  the  Holy  Spirit  will  come,  and  will 
carry  forward  the  work  in  which  He  has  laid 
down  his  life  and  which  He  has  crowned  with 
his  Resurrection.  To  this  end,  it  was  expedient 
that  He  should  go  away.  The  world  was  to  be 
enriched,  not  impoverished,  by  the  withdrawal  of 
himself.  It  was  to  have  more  of  the  divine  pre- 
sence and  grace.  His  friends  would  see  Him  no 
longer,  but  they  would  perceive  Him,  feel  his 
presence,  receive  his  truth,  and  be  endowed  with 
his  life  as  never  before.  To  this  teaching,  so 
plainly  and  repeatedly  bestowed,  we  should  give 
instant  heed,  that  the  full  blessing  which  the  love 
of  God  has  prepared  may  be  upon  us. 

We  cannot  too  often  think  that  there  is  one 
God,  and  that  God  is  one.  This  is  the  primal 
truth  ;  and  whatever  within  and  beyond  this  truth 
is  believed  or  questioned,  this  we  must  constantly 
affirm.  This  is  the  place  for  reverent  knowledge, 
not  for  curious  controversy.  The  sublimity  and 
solemnity  of  the  nature  of  God  might  well  have 
united  men  in  patience  and  in  awe.  But  even  the 
words  of  the  Son  of  God  have  divided  the  minds 
of  men,  and  kept  them  apart.  The  time  may  come 
when  this  will  be  accounted  one  of  the  curiosities 
of  religious  thought. 

There  are  three  periods,  if  this  convenient  ex- 
pression  may  be  used,  in   the   presence   of   God 


THE  COMFOBTEB,  EVEN  THE  HOLY  SPIRIT     79 

among  men.  First,  He  is  spirit  alone ;  tbus  the 
prophets  and  psalmists  knew  Him.  They  looked 
upon  his  works  and  admired  them.  They  heard 
his  voice  speaking  to  their  hearts.  They  were 
confident  of  his  guidance  and  help,  but  they  did 
not  see  Him.  In  the  second  place.  He  was  spirit 
as  from  the  beginning,  but  He  was  incarnate, 
manifest  in  the  flesh ;  veiled,  indeed,  but  yet  so 
really  to  be  recognized  that  our  Lord  said  in  words 
still  beyond  our  thought,  "  He  that  hath  seen 
me  hath  seen  the  Father."  In  the  third  place, 
He  is  spirit  as  before,  but  without  the  form  of 
man,  which  has  arisen  from  the  top  of  Olivet  and 
vanished  from  sight,  but  with  the  addition  of  all 
which  He  has  accomplished  by  the  Incarnation. 
The  eternal  purpose  is  now  fulfilled,  and  in  this 
fulfillment  we  rejoice,  living  in  this  day  which 
kings  and  prophets  waited  for.  The  oneness  of 
this  divine  life  and  presence  is  asserted  in  the 
words  so  full  of  truth,  if  enriched  with  mystery, 
"  Jesus  Christ  is  the  same  yesterday,  and  to-day, 
and  forever."  It  is  not  very  difficult  to  illustrate 
this,  although  it  is  only  an  illustration  and  sug- 
gestion which  can  be  given.  If  our  thought  does 
not  hesitate,  our  language  must  always  falter  when 
we  speak  of  God.  Yet  it  is  not  entirely  beyond 
his  children  to  have  an  apprehension  of  Him.  A 
young  man,  full  of  a  generous  ambition,  inspired 


80      THE  COMFORTER,  EVEN  THE  HOLY  SPIRIT 

with  a  desire  to  fulfill  the  command  of  his  Lord, 
longing  to  bring  the  world  into  his  light  and  life, 
enters  upon  a  course  of  study  which  will  prepare 
him  for  this  work.  At  length  he  leaves  the 
school,  retaining  his  purpose  and  desire,  which 
have  been  increased  by  that  which  he  has  gained 
in  the  patient  years  which  have  given  him  the 
larger  knowledge  and  ability  required  by  the  work 
to  which  he  aspires.  With  this  original  desire 
and  this  acquired  ability,  he  leaves  his  own  coim- 
try  and  goes  to  the  end  of  the  earth  to  be  the 
apostle  of  the  grace  of  God.  I  feel  how  very 
poor  this  is  even  as  an  illustration  ;  yet  we  are 
permitted  to  believe  that,  in  order  that  the  eternal 
love  of  God  which  regarded  the  necessity  of  the 
world  should  find  men  and  be  effectual  to  their 
redemption,  it  was  needful  that  the  divine  mercy 
should  receive  what  the  life  in  the  world  would 
give,  and  that  having  taken  this  to  itself  the  form 
in  which  it  had  been  gained  could  be  withdrawn, 
and  in  the  spiritual  presence  and  power  the  design 
of  love  and  grace  could  be  accomplished. 

We  have  now  the  fullest  revelation  of  God 
which  has  ever  been  given  to  the  world,  and  we 
have  God  in  the  greatness  of  his  power,  with  the 
purpose  enlarged  into  the  fulfillment.  .  The  Holy 
Spirit  is  the  spirit  of  God  ;  that  is,  God,  the  Holy 
Spirit.     He  is  here  in  the  name  of  Christ,  holding 


THE  COMFORTER,  EVEN  THE  HOLY  SPIRIT     81 

the  fact  of  the  Incarnation  and  all  which  it  has 
accomplished  to  complete  the  Eedemption  and 
make  it  effective  in  the  life  of  men.  "  He  shall 
glorify  me ;  for  He  shall  take  of  mine,  and  shall 
declare  it  unto  you."  In  these  terms  He  was  pro- 
mised. "  He  shall  teach  you  all  things,  and  bring 
to  your  remembrance  all  that  I  said  unto  you." 
"He  shall  guide  you  into  all  the  truth."  "All 
things  whatsoever  the  Father  hath  are  mine ; 
therefore  said  I,  that  he  taketh  of  mine,  and  shall 
declare  it  unto  you."  This  is  certainly  distinct, 
and  the  time  when  these  words  were  spoken  gives 
intensity  to  the  truth  which  they  set  forth.  The 
mission  of  the  Holy  Spirit  is  to  give  Christ  to  the 
world.  He  was  not  to  succeed  Christ,  as  Joshua 
followed  Moses,  and  Elisha  Elijah ;  but  He  was  to 
bring  the  unchanging  Christ  into  the  life  of  the 
world,  to  extend  his  teaching,  and  his  work.  He 
was  so  to  glorify,  to  illumine  Christ  that  men  might 
see  Him.  He  would  have  said,  as  under  his  teach- 
ing St.  Paul  wrote,  that  in  his  ministry  He  was 
determined  to  know  nothing  but  Jesus  Christ,  and 
Him  crucified.  As  the  apostle's  ministry  was 
wide,  so  is  that  of  the  Holy  Spirit.  The  circle  is 
very  large  through  which  He  moves,  but  its  centre 
is  forever  fixed,  so  that  if  you  should  take  Christ 
from  the  thought  of  the  Holy  Spirit  you  would 
take  away  his  gift  and  grace. 


82      THE  COMFORTEB,  EVEN  THE  HOLY  SPIRIT 

The  order  of  grace,  as  of  nature,  is  not  succes- 
sion, but  progression.  We  keep  and  we  add.  All 
that  the  Father  was,  and  all  that  He  has  done  will 
remain,  as  when  the  coming  of  Christ  was  added  ; 
and  so  completely  was  Christ  in  the  life  and 
thought  of  God,  and  so  entirely  was  He  devoted 
to  the  doing  of  the  will  of  the  Father,  that  He  said, 
in  words  whose  deep  simplicity  we  ought  not  to 
misconceive,  "  I  do  nothing  of  myself :  but  as  my 
Father  hath  taught  me,  I  speak  these  things.  And 
He  that  sent  me  is  with  me :  the  Father  hath  not 
left  me  alone:  for  I  do  always  those  things  that 
please  Him."  With  similar  words  the  Holy  Spirit 
comes  to  us,  and  it  is  not  presumption  when  we 
think  of  Him  as  taking  to  himself  that  which 
Christ  had  said,  "  I  do  nothing  of  myself.  He  that 
sent  me  is  with  me.  I  do  always  those  things  that 
please  Christ."  What  is  this  but  the  sublime 
truth  that  God  is  spirit,  and  that  as  the  Holy  Spirit 
He  is  presenting  to  the  world  Christ  and  the  Cross 
on  which  the  love  of  God  has  redeemed  the  world. 
As  the  Father  speaks  out  of  the  heavens,  saying, 
"  This  is  my  beloved  Son,  hear  ye  Him,"  so  the  Son 
of  God  is  saying,  as  we  look  upon  Him,  "  He  that 
hath  heard  me  hath  heard  the  Father,  and  he  that 
shall  hear  the  Holy  Spirit  he  shall  hear  me,  and 
know  the  Father  and  me ;  this  is  Eternal  Life, 
and  into  this  knowledge  the  Sjjirit  of  Truth  shall 


THE  COMFORTER,  EVEN  THE  HOLY  SPIRIT     83 

lead  the  willing  spirit  of  men."  It  is  very  simple  ; 
for  man,  too,  is  spirit,  so  that  he  can  hold  commun- 
ion with  the  spirit  which  gave  him  life,  and  "  this 
is  life ; "  so  that  as  light  blends  with  light,  and 
air  with  air,  the  spirit  who  is  God  enters  the 
spirit  who  is  man,  and  abides  there  in  a  union 
which  is  perfect  and  permanent.  We  are  con- 
scious of  this  spiritual  presence  and  influence. 
We  know  our  own  spiritual  life,  and  the  life  of 
our  friends ;  and  we  feel  sometimes,  certainly  we 
feel,  that  we  have  the  presence  of  God  with  us. 

The  confidence  of  Christ  in  the  continuance  of 
his  life  in  the  world  is  perfect,  and  was  never 
stronger  than  on  that  night  when  He  was  giving  to 
his  disciples  his  last  promises,  before  He  went  out 
to  Gethsemane  and  Calvary.  That  confidence  was 
to  remain  when  He  had  been  lifted  to  the  throne 
of  heaven.  He  was  still  to  bless  the  world.  He 
was  himself  to  be  in  the  world.  He  promised,  at 
an  hour  when  a  promise,  if  possible,  was  doubly 
sacred,  that  He  would  be  with  his  friends  whom 
He  was  to  leave  in  the  world  as  his  witnesses  and 
ministers.  They  would  not  see  Him,  but  they 
would  know  that  He  was  with  them,  and  it  was 
to  be  in  the  person  of  the  Holy  Spirit. 

The  time  when  this  enlarged  work  of  the  Holy 
Spirit  was  to  begin  was  therefore  fixed  by  necessity. 
He  had,  indeed,  always  been  in  the  world.     He 


84      THE  COMFORTEE,  EVEN  THE  HOLY  SPIRIT 

had  taught  men,  directed  them,  inspired  them  in 
a  presence  and  a  power  never  absent  from  obedi- 
ent and  waiting  hearts.  But  as  it  needed  the  full- 
ness of  time  for  the  Son  to  come  into  the  world, 
so  it  needed  the  fullness  of  time  for  the  Holy  Spirit 
to  come.  This  is  clearly  set  forth  in  the  Gospel. 
Jesus  stood  in  the  temple  on  the  last  day,  that 
great  day  of  the  feast,  and  saw  the  water  poured 
from  the  golden  pitcher,  and  the  weary,  thirsty, 
unsatisfied  hearts  of  men  around  him ;  and  speak- 
ing in  a  pity  and  a  power  far  beyond  all  that 
priests  and  prophets  held  He  declared :  "  If  any 
man  thirst,  let  him  come  unto  me  and  drink."  He 
promised  more  than  that,  —  that  if  a  man  would 
believe  on  Him^  there  should  flow  from  him  rivers 
of  living  water.  The  Gospel  adds :  "  But  this 
spake  He  of  the  spirit,  which  they  that  believe  on 
Him  should  receive.  For  the  Holy  Ghost  was  not 
yet  given,  because  that  Jesus  was  not  yet  glori- 
fied." That  was  the  point,  then,  when  the  special 
and  enlarged  ministry  of  the  Holy  Spirit  was  to 
begin.  It  is  impressive  to  mark  that  there  was  no 
need  that  He  should  add  to  what  Christ  had  said 
and  done,  but  only  that  He  should  give  these  to  the 
world,  renew  them,  carry  them  into  the  thoughts 
of  men,  make  them  a  part  of  the  life  of  men. 
The  work  for  which  the  Father  had  given  the  Son 
was  finished.     The  world  was  to  learn  this  and  re- 


THE  COMFORTEE,  EVEN  THE  HOLY  SPIEIT     85 

ceive  it.  He  could  not  announce  the  Resurrection 
of  Christ  till  He  had  risen  from  the  dead.  He 
could  not  present  the  death  of  Christ  till  He  had 
died.  He  could  not  bring  to  remembrance  all  the 
truth  which  Christ  had  taught  till  the  teaching  was 
complete ;  then,  when  the  Lord  had  ascended  into 
the  heavens,  the  Holy  Spirit  was  seen  and  known 
of  men,  and  the  work  of  Christ  gained  their  hearts 
and  won  them  to  the  faith. 

This  method  is  not  altogether  peculiar  to  the 
teaching  of  Christ.  It,  belongs  in  other  domains 
of  knowledge.  In  these  centuries  which  are  not 
far  behind  us,  continents  have  not  been  created  but 
found;  not  lifted  from  the  sea,  but  brought  into 
the  sight  of  men.  The  planets  have  not  been 
fashioned,  but  they  have  been  seen.  Their  courses 
have  not  been  determined,  but  learned.  The  work 
of  science  is  not  creation,  but  discovery  and  employ- 
ment. It  combines,  directs,  uses  what  it  finds, 
makes  the  secrets  of  Nature  the  common  truth  of 
the  world.  On  that  day  when  the  Holy  Spirit 
came  in  strength,  that  Pentecost  which  we  single 
out  from  all  the  Pentecosts  of  history,  there  was  no 
new  truth  created,  but  the  former  truth  was  declared 
with  power  that  never  had  been  known,  the  power 
to  which  men  submitted  and  by  which  they  were 
changed.  The  Apostles  had  nothing  to  add  to  the 
essential  truths  of  religion.     They  pointed  back 


86      THE  COMFORTER,  EVEN  THE  HOLY  SPIRIT 

with  steady  hand,  and  from  the  past  brought  out 
the  future.  They  taught  what  Christ  had  taught, 
unfolded  his  instruction,  repeated  his  promises,  and 
brought  men  to  life.  The  grand  moral  and  reli- 
gious truths  which  we  are  living  by  are  Christ's 
truth.  We  still  say  "  Our  Father,"  and  have  no- 
thing to  add  to  it.  "  My  Father's  house  "  remains 
the  best  picture  of  heaven.  Love  God  and  love 
your  neighbor  are  the  largest  duty.  The  Lord's 
Prayer  and  the  Beatitudes  still  content  us,  and 
there  is  no  more  blessed  word  for  the  weary  and 
heavy-laden  than  that  which  has  been  heard  through 
all  the  burdened  years,  "  Come  unto  me  and  rest." 
St.  Paul  ascended  to  the  height  above  which  no 
man  has  gone  and  knew  that  nothing  shall  sepa- 
rate the  loving  heart  from  the  love  of  God  which 
is  in  Jesus  Christ  our  Lord.  When  we  would 
describe  the  spirit  of  charity  and  helpfulness,  we 
find  nothing  better  than  his  words  which  make 
Love  the  greatest  thing  in  the  world ;  and  we  have 
no  higher  solace  in  the  presence  of  the  death  which 
comes  to  every  man,  than  his  triumphant  teaching 
of  the  resurrection,  which  rests  all  its  weight  and 
gains  all  its  inspiration  and  the  entire  wealth  of  its 
triumphant  encouragement  from  the  Resurrection 
of  Christ  from  the  dead.  Is  there  any  truth  which 
a  man  needs  tO'day  for  guidance  and  comfort,  for 
faith  and  life,  that  is  not  found  in  the  words  of  men 


THE  COMFOBTER,  EVEN  THE  HOLY  SPIRIT     87 

who  do  no  more  than  to  find  all  their  knowledge 
in  the  truth  which  Christ  has  taught,  and  in  the 
life  which  Christ  has  given  ? 

But  to  know  this  truth,  to  be  able  to  speak  it,  to 
give  to  it  an  entrance  into  the  minds  and  hearts 
which  needed  it,  was  more  than  Apostles  could 
accomplish,  was  indeed  the  work  of  the  Spirit  of 
Truth,  the  Spirit  of  Christ,  to  whom  He  had  com- 
mitted both  his  Apostles  and  his  truth,  saying, 
"  He  shall  glorify  me  :  for  He  shall  take  of  mine, 
and  shall  declare  it  unto  you."  We  are  well  aware 
how  much  depends  upon  the  teacher  of  the  truth. 
Even  the  voice  makes  the  words  plainer,  and  gives 
them  entrance  to  the  ear  and  to  the  soul.  It  was 
not  the  thought  of  the  poet  merely,  but  it  was  a 
necessity  of  the  heart  when  one  called  for  the  read- 
ing of  words  which  should  delight  him,  and  asked 
for  this  added  grace :  "  Lend  to  the  rhyme  of  the 
poet  the  beauty  of  thy  voice."  I  call  to  mind  an 
instance  of  this  kind  where  the  want  is  revealed. 
One  of  our  own  clergymen,  himself  a  poet,  fond  of 
the  poetry  of  the  English  Laureate,  found  himself 
unable  to  understand,  or  appreciate  as  he  felt  he 
ought  to  do,  the  poem  of  "  Maud,"  wherein  we  have 
the  unfolding  of  a  lonely,  morbid  soul  which  feels 
the  influence  of  a  passionate  love.  But  it  was 
granted  to  this  man  to  sit  one  evening  at  twilight 
in  Tennyson's  study  at  Aldworth,  and  to  hear  him 


88      THE  COMFORTER,  EVEN  THE  HOLY  SPIRIT 

read  his  own  words.  The  voice  was  deep,  strong, 
musical,  and  moved  in  a  rhythmic  chant,  as  if  the 
poet  were  lost  to  everything  about  him,  and  were 
living  only  in  his  own  lines,  recalling  the  life 
which  he  had  described,  and  which  had  been  very 
real  to  him.  The  reading  was  full  of  feeling  and 
reality,  and  the  voice  changed  with  the  thought, 
sometimes  moving  as  the  wind  among  the  pine  trees, 
and  sometimes  falling  like  the  waves  which  throb 
upon  the  beach ;  and  as  the  reading  moved  on,  and 
when  it  was  completed  and  the  voice  was  still,  the 
man  had  gained  the  meaning  of  the  poem,  had  felt 
the  power  of  its  thought,  the  influence  of  its  spirit. 
Somewhat  in  this  way  the  Holy  Spirit  takes  the 
words  of  Christ,  takes  the  words  of  the  Apostles 
whom  He  has  himself  instructed,  reads  them  to  our 
heart,  gives  his  own  tone  to  them,  his  own  accent 
and  emphasis,  till  we  feel  them  as  at  no  other  time, 
and  they  gain  possession  of  our  mind ;  so  that  it 
may  be  said  that  no  one  has  come  to  a  full  under- 
standing of  the  life  and  teaching  of  Christ  till  he 
has  had  the  Holy  Spirit  read  to  him,  adding  the 
charm  of  his  own  voice  to  the  words  which  are  thus 
inspired.  For  the  full  imderstanding  of  divine 
truth  there  seems  to  be  needed,  even  if  in  less 
degree,  an  inspiration  of  the  hearer  to  receive  it  as 
well  as  of  the  teacher  to  express  it. 

Take  one  saying  of  our  Lord's,  one  of  the  last 


TBE  COMFORTER,  EVEN  THE  HOLY  SPIRIT     89 

and  largest.  It  was  on  Tuesday  in  the  week  of  the 
Crucifixion.  Two  disciples  came  to  Him,  saying, 
"  There  are  certain  Greeks  here  who  desire  to  see 
Jesus."  Impressed  with  their  coming,  with  this 
entrance  which  his  words  had  gained  into  the  world 
which  lay  beyond  his  own  people,  He  gave  no 
answer  to  the  request ;  but  pausing  for  a  moment, 
it  would  seem,  He  said :  "  The  hour  is  come  that 
the  Son  of  man  should  be  glorified,"  and  a  little 
later,  "  And  I,  if  I  be  lifted  up  from  the  earth,  will 
draw  all  men  imto  myself."  He  would  draw  men 
of  all  nations ;  the  Jew  and  the  Gentile  would 
come,  and  there  were  no  others.  He  said  this, 
signifying  what  death  He  should  die.  The  suffering 
at  the  Cross,  the  sufferer  upon  the  Cross,  the  truth 
that  the  death  was  not  for  himself  but  for  other 
men,  the  promise  that  in  this  was  Eternal  Life, 
would  draw  men  to  Him.  What  He  had  not 
accomplished  as  He  walked  among  men.  He  would 
then  secure.  Men  would  come  to  Him,  when  they 
saw  Him  there.  The  way  to  God  would  be  open, 
and  they  would  consent  to  return  to  God,  by  the 
new  and  living  way  of  the  Cross.  He  would  not 
compel  men,  but  He  would  invite  them,  persuade 
them,  and  they  would  come  to  Him.  It  was  a 
sublime  assurance  for  the  hour  of  his  agony,  and  it 
marks  the  confidence  which  belonged  to  Him  and 
carried  Him  steadily  forward  to  his  death.     In  this 


90      THE  COMFORTER,  EVEN  THE  HOLT  SPIRIT 

confidence,  He  was  ready  to  lay  down  the  life  which 
no  man  could  take  from  Him.  He  knew  that  He 
should  draw  men,  and  He  has.  In  every  land  of 
the  earth,  upon  the  islands,  upon  the  distant  points 
of  coral  where  a  few  have  made  their  home,  He  has 
drawn  men  to  himself ;  and  that  which  has  drawn 
them,  out  of  every  tribe  and  kindred  and  nation 
and  people,  has  been  Christ  lifted  upon  the  Cross. 
This  was  the  word  preached  by  Apostles,  witnessed 
by  martyrs,  established  in  the  Church  and  its 
Sacraments,  and  carried  by  the  messengers  of  later 
days  to  all  the  earth.  It  is  this  which  has  drawn 
men  to  Him,  and  which  must  always  draw.  I  do 
not  believe  that  a  man  ever  saw  Christ  upon  the 
Cross,  really  saw  Him,  knew  Him,  knew  what  the 
lifting  up  meant  to  Him  and  to  those  for  whom  He 
gave  his  life,  and  was  not  drawn  to  Him.  It  was 
so  at  the  beginning ;  it  has  been  so  ever  since.  It 
will  be  so  to  the  end.  But  it  is  necessary  that  He 
be  lifted  up.  It  is  not  enough  that  He  died  upon 
the  Cross  on  Calvary.  Men  must  know  that  He 
died  upon  the  Cross,  and  with  what  intent.  They 
must  see  Him,  and  learn  from  Him,  feel  his  presence 
and  his  life.  He  must  be  lifted  before  the  hearts 
of  men  now,  if  they  are  to  be  drawn  to  Him.  How 
shall  this  be  accomplished?  By  repeating  the 
gospel,  telling  again  the  story  of  the  Crucifixion. 
There  is  but  One  who  can  tell  it,  and  make  it  deeply 


THE  COMFOBTER,  EVEN  THE  HOLY  SPIRIT     91 

felt,  but  One  who  can  so  lift  the  Cross  of  Christ 
that  men  shall  be  held  by  it,  drawn  to  it,  made  to 
feel  its  infinite  compassion,  and  be  brought  into  the 
fullness  of  its  endless  life.  Only  the  Holy  Spirit 
can  take  of  the  things  of  Christ,  the  Cross  of  Christ, 
Christ  lifted  up,  and  so  present  Him  that  men  shall 
be  drawn  to  Him.  When  He  lifts  the  Cross  before 
the  heart,  men  are  attracted  to  the  Saviour,  unless 
they  will  that  it  shall  not  be  so.  Men  are  free 
even  under  this  gracious  influence,  and  if  they 
will  not  come  they  do  not  come ;  but  if  they  will, 
the  Cross  lifted  by  the  Spirit  of  God  draws  them 
and  holds  them. 

If  I  may  change  the  imagery  a  little,  the  gospel 
has  been  compared  to  a  seal.  It  is  not  enough  that 
the  seal  be  near  the  wax,  that  it  touch  it,  that  the 
wax  even  be  conscious  of  the  presence  of  the  seal. 
The  seal  must  be  pressed  into  the  wax,  held  there 
till  its  impress  is  made,  then  it  can  be  removed,  and 
the  mark  of  the  seal  remains.  The  truth  of  Christ 
may  be  brought  near  the  heart,  may  even  touch  it, 
and  no  mark  be  left.  It  is  the  work  of  the  Holy 
Spirit  to  press  the  truth  in,  to  hold  it  there,  till  the 
soul  possesses  it.  Then  there  is  stamped  upon  the 
soul  the  image  of  Christ  lifted  upon  the  Cross. 

We  have  the  words  of  the  Kedeemer  of  the 
world.  We  know  his  life,  his  death,  his  Resurrec- 
tion, but  we  need  to  feel  these,  or  to   feel  them 


92      THE  COMFORTER,  EVEN  THE  HOLY  SPIRIT 

more  deeply,  and  to  have  them  fixed  in  our  life. 
It  is  very  simple,  but  it  is  very  beautiful,  even 
divine,  that  the  Spirit  of  Truth  wiU  enter  our 
thought  and  affection  and  will  and  life,  and  bring 
in  with  Hiui  the  grace  and  truth  we  need,  and 
make  them  a  part  of  our  thought  and  life,  inspir- 
ing our  spirit  with  the  spirit  of  love.  He  will  do 
this,  He  will  leave  the  mark  of  Christ  upon  us, 
deepening  it,  enlarging  it ;  He  will  make  it  our 
life,  till  its,  joy  and  strength  are  ours  ;  till  it  be- 
comes courage  and  constancy  and  devotion  ;  till  we 
ourselves  are  spiritual  and  divine,  and  the  life  that 
we  live  we  live  in  the  faith  of  Him  who  loved  us 
and  gave  himself  for  us.  To  Him  our  Lord  in- 
trusted the  cause  for  which  He  gave  his  life.  To 
Him  He  commits  us,  for  whom  He  died  and  rose 
again.  He  is  the  Shepherd  of  Christ's  sheep,  and 
He  makes  us  the  sheep  of  the  Shepherd,  and  the 
shepherds  of  other  sheep.  In  this  light  and  peace 
we  live,  forever  drawn  on  by  the  vision  of  the 
resting  Christ  in  his  eternal  glory ;  and  as  we 
live  on  toward  Him,  we  hear  the  voice  encoura- 
ging and  welcoming  us,  for  out  from  the  heavens 
comes  the  greeting  to  our  home :  "  And  the  Spirit 
and  the  bride  say,  Come  !  " 


VI 
THE  GRACE  OF  THE  TOUCH 

S.  Mabk  vi.  56 


THE  GRACE  OF  THE  TOUCH 


There  are  many  ways  of  helping  our  neighbors 
and  blessing  the  world.  Some  men  take  more  than 
one  of  these,  and  others  only  the  one  to  which  they 
seem  specially  appointed.  Our  Lord,  in  the  large- 
ness of  his  life,  employed  them  all.  He  talked, 
and  they  said  that  never  man  spake  like  this  man  ; 
and  his  words  were  spirit  and  life,  for  He  was  the 
Truth.  He  wrought  wonderful  deeds  of  mercy,  till 
those  who  saw  them  marveled,  and  from  all  the 
land  men  came  to  Him,  that  He  might  do  what  no 
one  else  in  all  the  world  could  do  for  them.  But  in 
the  record  which  preserves  his  words  and  his  works 
there  are  few  sentences  finer  than  this,  "  As  many 
as  touched  Him  were  made  whole."  He  was  not 
speaking,  He  was  not  working,  but  they  came  to 
Him,  glad  if  they  might  touch  but  the  border  of 
his  garment,  and  receive  of  his  restoring  grace. 
To  more  than  are  named  to  us  was  this  blessing 
given.  He  gave  it  at  a  cost,  for  He  perceived  when 
virtue  went  out  from  Him.  It  was  to  those  who 
touched  Him,  not  to  those  who  saw  Him,  heard 


96  THE  on  ACE  OF  THE  TOUCH 

Him,  admired  Him,  but  to  as  many  as  touched 
Him,  bringing  their  scant  souls  into  contact  with 
his  infinite  compassion ;  so  close  upon  it  that  no- 
thing separated  them  from  his  power  and  love.  To 
this  divine  grace  which  was  in  Him  we  pay  our 
homage,  but  we  can  do  more  than  that ;  for  while 
it  is  quite  true  that  no  one  can  be  all  that  Christ 
was,  or  do  all  that  Christ  did,  still  it  is  to  be  grate- 
fully recognized  that  in  our  degree  his  grace  and 
truth  may  become  a  part  of  our  life  so  that  we  too 
can  speak  words  of  truth,  and  do  deeds  of  mercy, 
and  be  so  full  of  virtue  that  whoever  touches  us 
shall  be  helped.  We  can  never  cease  to  adore  the 
greatness  of  the  nature  and  the  life  of  Him  whom 
we  call  Lord  and  Master,  but  more  and  more,  as  we 
come  to  know  Him,  shall  we  find  that  He  does  not 
present  himself  before  us  merely  to  be  worshiped, 
but  that  his  life  may  become  our  life,  and  that  this 
world  may  be  blessed  in  us.  The  branch  is  not  so 
great  as  the  vine,  but  it  holds  the  same  life,  and  it 
bears  the  fruit  which  the  vine  delights  to  bestow. 
He  even  went  so  far  as  to  give  a  promise  which 
always  surprises  us,  that  if  we  live  in  Him,  we  shall 
do  the  works  that  He  did,  and  greater  works. 

We  certainly  know  very  many  who  live  in  the 
power  of  Christ,  whose  words  are  spirit,  whose 
works  are  mercy ;  and  many  to  whom  this  grace 
is  given,  that  as  many  as  touch  them  share  their 


THE  GBACE  OF  THE  TOUCH  97 

virtue.  There  are  many  sorts  of  people  in  the 
world,  and  this  division  of  men  is  easily  perceived. 
There  are  some  who  influence  us  by  their  words 
and  works ;  and  there  are  others  whose  influence 
over  us  is  quite  as  real  who  do  not  strive  to  do 
special  acts  of  helpfulness,  but  are  content  to  live 
and  let  us  feel,  if  we  will,  the  force  of  the  living. 
Yet  this  unsought  influence  is  joined  to  the  power 
which  shows  itself  also  in  active  ministries.  The 
life  which  is  manifest  is  the  disclosure  of  the  hidden 
life ;  and  because  of  what  we  see  we  are  readily 
affected  by  that  which  is  concealed,  but  of  which 
we  are  so  sure  that  without  effort  we  yield  our- 
selves to  its  control.  It  is  not  the  mere  silence, 
but  it  is  the  silence  which  follows  words  fitly 
spoken  which  impresses  us.  We  read  of  silence 
in  heaven,  but  it  was  only  for  about  the  space  of 
half  an  hour,  an  island  of  silence  in  an  ocean  of 
sound.  Words  and  deeds,  if  they  be  sincere,  are 
the  expression  of  the  life  which  is  behind  them. 
Thus  it  comes  to  pass  that  men  whose  words  we 
trust  and  whose  kindness  we  receive  are  able  to 
help  us  beyond  their  particular  thought  of  us  and 
our  necessity. 

There  are  many  who  lack  this ;  whose  lives  are 
just,  whose  words  are  accurate,  whose  conduct  is 
honest,  but  from  whom  there  comes  no  benefit 
which  they  do  not  plan  to  give  to  us.     Their  cup 


98       THE  GRACE  OF  THE  TOUCH 

is  full,  but  it  does  not  run  over.  They  kindly 
regard  the  petition  of  the  Queen  of  Sheba,  but 
they  add  no  royal  bounty.  I  think  we  feel  that 
those  who  give  to  us  out  of  the  exuberance  of  a 
rich  character,  who  do  not  need  to  seek  us  out  and 
of  set  purpose  to  exert  themselves  to  help  us,  but 
who  do  help  us  by  letting  us  live  near  them  and 
touch  them  with  our  trusting  fingers,  are  our  great- 
est benefactors.  It  is  not  unlikely  that  those  who 
read  these  words  may  be  conscious  that  the  greatest 
help  which  has  come  to  them  from  men  has  come 
from  those  who  were  not  trying  to  control  them. 
It  was  a  strange  reply,  in  the  sound  of  it,  made  by 
a  noted  preacher  when  one  said  to  him,  "  But  you 
preach  to  do  good,  do  you  not?"  "Heaven  for- 
bid I  "  he  answered.  His  meaning  is  plain  enough, 
that  he  sought  to  speak  the  truth,  and  to  live  it 
before  those  who  looked  to  him,  and  to  let  it  find 
its  own  way  to  each  man's  life,  and  let  each  man 
take  from  it  what  he  chose.  Men  differ  very 
greatly  in  this  power  of  giving  out  to  the  simple 
touch.  For  this  influence  we  have  no  name.  We 
call  it  magnetism,  which  means  nothing ;  it  cer- 
tainly is  not  that.  The  best  word  to  describe  it  is 
vitality,  for  life  holds  by  the  very  tenure  of  its  be- 
ing the  power  to  extend  itself  and  join  other  life. 

The  lessons  one  should  draw  from  these  teach- 
ings would  seem  to  be  obvious.    Let  us  keep  within 


THE  GRACE  OF  THE  TOUCH  99 

reach  of  those  who  are  strong  enough  to  answer  to 
our  touch.  Let  us  find  little  time  for  those  who 
can  only  help  us  when  they  mean  to  help  us,  and 
avoid  those  who,  whatever  they  may  say,  can  only 
weaken  us.  Shall  we  have  nothing  to  do  with 
men  who  are  merely  righteous,  and  turn  utterly 
away  from  those  who  are  weak  ?  We  can  go  to 
them,  and  stand  near  to  them,  when  we  are  con- 
scious that  we  know  that  which  it  would  be  well 
for  them  to  learn,  and  are  strong  enough  to  give 
virtue  to  them  and  thus  enlarge  our  own.  But 
we  cannot  afford,  while  life  is  serious  and  so  great 
strength  is  required,  to  let  those  influence  us  who 
have  no  vigor  which  will  give  itself,  whose  spirit 
is  dismay,  whose  biography  is  defeat,  who  can  only 
surround  us  with  the  malaria  of  discouragement. 
No  man  can  afford  to  consort  with  disappointment, 
but  men  should  be  strong:  enough  to  deliver  from 
defeat  those  who  have  too  little  heart  to  escape  by 
their  own  skill. 

It  may  seem  that  these  virtues  which  have  been 
commended  are  the  virtues  of  quiet  people,  lacking 
force,  strangers  to  the  real  life  of  the  world.  It 
is  very  far  otherwise.  The  quiet  virtues  are  the 
strong  virtues.  The  Beatitudes  of  our  Lord  are 
given  to  those  who  are  meek,  and  poor  in  spirit, 
and  pure  in  heart,  who  show  mercy,  and  make 
peace,  and  endure  persecution  for  righteousness' 


100      THE  GRACE  OF  THE  TOUCH 

sake.  But  they  are  for  the  vigorous  nature. 
The  acts  which  come  for  reward  iu  the  Day  of 
Judgment  are  not  the  acts  of  men  boastful  of  their 
strength,  whom  the  crowd  admires  for  their  stature, 
but  of  men  of  simple  ways,  of  large  heart,  whose 
works  of  mercy  are  so  within  their  power  that 
they  can  be  the  habit  of  their  life.  We  hear  of 
active  and  of  passive  virtues.  There  are  no  pas- 
sive virtues.  Virtue  in  its  very  thought  is  activity. 
What  is  its  first  syllable  but  man  in  a  robust 
character?  By  the  active  virtues  are  meant  such 
as  these :  courage,  liberty,  generosity.  But  these 
make  no  noise,  set  up  no  pretense,  and  their  voice  is 
not  heard  in  the  streets.  What  are  termed  passive 
virtues  would  be  these:  meekness,  humility,  pa- 
tience, purity.  But  it  is  clear  that  these  virtues 
whose  name  is  simple  belong  only  to  the  strong 
character.  When  anything  resembling  them  is 
found  in  a  weak  character,  it  is  itself  weakness. 
Thus  meekness  in  a  weak  man  becomes  syco- 
phancy. Humility  becomes  servility,  and  probably 
hypocrisy.  Patience  is  not  the  tame  submission 
to  the  inevitable,  but  it  is  the  brave  adjustment 
of  our  thought  to  the  conditions  of  our  life.  The 
apostle  who  was  so  fortunate  in  his  phrases  has 
spoken  of  this,  combining  two  words  that  we  do 
not  usually  associate,  in  "  the  patience  of  hope  ;  " 
the  patience  which  with  all  its  submission  is  strong 


THE  GBACE  OF  THE  TOUCH  101 

in  expectation,  and  the  hope  which  with  all  its 
confidence  waits  quietly  for  its  fulfillment.  Purity 
is  more  than  innocence.  It  is  not  the  simplicity 
of  a  child ;  it  is  not  the  colorless  character  of  one 
who  never  has  lived  out  of  doors.  Purity  is  the 
uprightness  of  a  man  who  under  temptation  has 
kept  his  virtue,  who  has  refused  to  be  bribed,  who 
against  all  inducements  has  refused  to  put  out  his 
money  to  usury,  or  to  take  reward  against  the 
innocent.  It  is  to  purity  tried,  enlarged,  exalted, 
that  the  promise  comes  of  the  ability  and  the 
opportunity  to  see  God,  whom  only  the  good  can 
see  and  know.  Virtue  must  be  intelligent,  never 
yielding  itself  to  fear,  never  refusing  duty.  The 
test  between  weakness  and  strength  was  well  given 
by  a  strong  English  woman,  when  at  the  close  of 
the  day  she  made  this  inquiry  of  her  thought; 
"  Have  I  done  my  duty,  or  did  I  sophisticate  and 
flinch  ?  "  Virtue  belongs  with  wisdom  and  daring. 
A  weak  general  sees  the  enemy  approaching  and 
listens  to  his  fear :  "  The  enemy  is  strong,  I  must 
retreat."  The  virtuous  general  sees  the  enemy  ap- 
proaching and  listens  to  his  courage :  "  The  enemy 
is  strong,  I  must  bring  up  my  reserves." 

It  may  impress  these  helpful  truths  upon  us  if 
we  recall  some  of  those  who  have  illustrated  them. 
They  come  readily  to  your  minds,  those  whom  you 
have  met  and  who  have  blessed  you  by  letting  you 


102      THE  GRACE  OF  THE  TOUCH 

touch  them.  English  students  used  to  say  that 
they  felt  better  all  day  if  they  could  meet  Maurice 
in  the  morning.  The  sight  of  President  Woolsey, 
as  he  crossed  the  college  grounds,  was  a  benedic- 
tion upon  the  students  who  saw  his  quiet  walk, 
and  looked  with  reverence  upon  the  bending  form. 
The  saint  of  Harvard,  who  not  long  ago  entered 
into  his  rest,  was  always  giving  out  virtue  to  those 
who  touched  him.  A  student  was  asked,  "  Why 
is  it  that  you  always  cheer  him  more  loudly  than 
any  one  beside  ?  "  He  hesitated,  for  he  had  never 
thought  of  any  reason ;  then  he  gave  the  best 
answer  that  could  be  given:  "I  do  not  know. 
We  like  to  see  him  around  the  yard."  A  student 
crossing  the  college  yard,  very  late  at  night,  after- 
ward bore  witness  to  the  influence  upon  him  as 
he  looked  up  and  saw  "the  old  Doctor's  light 
burning."  The  light  was  not  burning  for  him, 
nor  had  the  man  behind  it  kindled  it  with  any 
thought  of  reaching  a  wanderer  over  the  green. 
It  was  not  because  it  was  a  light,  or  because  there 
was  a  man  behind  it,  or  because  the  man  was  a 
scholar  and  a  preacher,  but  because  the  boy  knew 
that  the  great  heart  was  there  busy  with  the  truth, 
that  a  great  worker  was  stretching  the  day  into 
the  night,  that  a  good  man  was  doing  something, 
it  mattered  not  what  it  was,  which  he  meant  to 
be  of  service  to  the  world,  or  which  would  be  of 


THE  GRACE  OF  THE  TOUCH  103 

service,  even  if  he  was  not  thinking  it.  It  was 
fine  testimony  which  a  plain  man  bore  to  a 
preacher  of  whom  he  knew  little,  but  whose  pre- 
sence was  familiar  on  the  streets  of  the  town  :  "  I 
would  rather  see  him  walk  than  hear  anybody  else 
preach."  I  knew  an  old  minister  in  Maine  who 
in  his  advanced  years  could  do  little  service,  but 
who  was  gratefully  remembered  by  those  whom  he 
had  long  blessed.  "  No  matter  if  he  cannot  work," 
they  said,  "  it  is  worth  all  his  salary  just  to  have 
him  live  in  the  town."  That  is  a  beautiful  tribute 
to  a  simple  life  which  is  on  the  stone  by  the  grave 
of  a  good  woman  who  rests  in  Mount  Auburn ; 
only  these  words :  "  She  was  so  pleasant."  But 
why  should  I  prolong  the  instances  when  your  own 
thoughts  have  already  outrun  my  words  ? 

I  am  quite  sure  that  you  are  more  than  willing 
to  assent  to  all  that  has  been  said.  But  let  us 
ask,  each  for  himself,  a  curious  question,  and  take 
time  to  frame  the  answer  honestly,  faithfully, 
patiently;  let  each  one  of  us  put  this  inquiry  to 
his  own  heart :  how  does  it  affect  a  person  to  meet 
me  ?  Not,  what  things  am  I  saying  day  by  day, 
or  what  is  the  spirit  of  my  words.  Not,  what  am 
I  doing  out  in  the  world.  Not,  what  am  I  giving, 
how  great  is  the  sum  of  my  charity.  Not,  what 
have  I  effected  in  my  efforts  to  do  good.  Not, 
how  far  have  my  well-intentioned  purposes  accom- 


104  THE  GRACE  OF  THE  TOUCH 

plished  the  design  I  gave  to  them.  Not  any  of 
this,  but  only  a  simple  question,  perhaps  harder  to 
answer,  but  not  impossible.  When  a  person  meets 
me  day  by  day,  lives  in  the  house  with  me,  is  in 
the  same  office  with  me,  rides  with  me  to  and  fro, 
what  effect  does  it  have  upon  him  ?  Is  he  braver 
because  he  meets  me  ?  Does  the  sun  seem  to  shine 
more  brightly  ?  Does  he  take  up  his  work  more 
cheerfully,  and  carry  his  burden  more  patiently? 
Does  life  seem  to  him  a  richer  thing,  and  does  he 
bless  God  more  heartily  that  he  is  alive,  simply 
because,  day  after  day,  in  the  associations  of  life 
he  touches  me  ?  We  meet  often,  and  when  I  am 
going  up  the  stairs  and  he  is  coming  down  what 
does  he  rub  off  from  me  and  carry  away  with  him  ? 
What  deepening  mark  is  made  upon  him  because, 
while  we  are  hurrying,  each  upon  his  own  way,  we 
touch  one  another?  I  do  not  ask  the  question 
with  any  thought  of  oppressing  or  burdening  you. 
It  is  possible  that  some  are  not  able  to  persuade 
themselves  that  those  are  blessed  who  touch  them ; 
but  I  am  confident  that  if  we  will  be  honest,  as 
truthful  with  ourselves  as  with  another,  willing  to 
submit  our  modesty  to  truth,  we  shall  be  obliged 
to  confess  to  ourselves  what  we  never  speak  aloud, 
that  we  trust,  we  quietly  trust,  that  those  who  touch 
us  are  healed.  It  were  a  pity  to  have  it  otherwise 
when  it  is  not  difficult  to  have  it  thus. 


THE  GRACE  OF  THE  TOUCH  105 

We  agree  in  this,  that  a  life  such  as  we  have 
been  thinking  upon  is  greatly  .to  be  desired.  We 
should  like  to  make  our  influence  only  for  good, 
and  then  to  deepen  it.  We  wish  that  we  could 
enlarge  life,  could  make  it  tell  for  more,  but  we 
think  we  are  not  very  wise ;  we  know  that  we  are 
not  rich ;  we  dare  attempt  no  lofty  enterprise.  We 
cannot  be  always  talking,  with  so  much  that  we  are 
compelled  to  do.  We  cannot  be  always  carrying 
our  neighbors  in  our  mind,,  and  reaching  out  to 
help  them.  The  days  are  short  and  work  is  hard. 
Necessity  is  exacting  in  its  claims.  What,  then, 
can  we  do?  It  is  possible  so  to  have  ourselves 
that  when  we  are  hurrying  to  our  work,  when  we 
are  most  busily  committed  to  it,  when  there  comes 
to  us  only  the  brief  leisure  of  a  chance  meeting,  or 
the  quiet  method  of  common  life,  we  may  still  be 
of  service,  perhaps  of  greater  service  than  if  we 
were  striving  to  do  some  good  we  had  resolved 
upon,  —  if  we  can  keep  ourselves  so  full  of  virtue 
that  they  who  touch  us  shall  be  made  whole.  It 
is  light,  not  lightning,  that  serves  the  purposes  of 
men.  It  was  finely  said,  that  the  sun  does  not  lec- 
ture the  planets  upon  the  duty  of  shining,  but  it 
shines ;  and  if  the  planets  come  in  its  way  they 
have  to  shine  also,  for  the  light  falls  upon  them 
and  flashes  away  from  them. 

This  is  after  our  desire ;  happily,  as  we  should 


106      THE  GRACE  OF  THE  TOUCH 

expect,  this  is  God's  appointment.  In  his  kind- 
ness to  the  world  He  has  made  few  great  men  ; 
but  in  his  kindness  He  has  ordained  that  every 
man  may  do  the  deeds  which  shall  help  the  world, 
and  beyond  this  may  do  good  to  the  world  simply 
by  living  in  it.  When  He  would  improve  the 
home,  his  method  is  to  give  more  virtue  to  some 
one  within  it,  who,  because  they  are  there  together, 
must  touch  others  every  day.  When  a  great  good 
comes  to  the  church,  it  comes  not,  commonly,  in 
some  flood  of  blessing,  falling  at  once  upon  every 
heart,  but  it  comes  to  the  few,  who  will  to  have 
it  so,  who  are  living  much  in  the  thought  of  God, 
and  in  communion  with  his  word,  and  who  like 
their  Lord  go  up  into  the  mountain,  and  continue 
all  night  in  prayer.  They  stand,  they  live,  within 
the  church,  and  men  come  and  go  around  them, 
and  whoever  touches  them  is  blessed.  This  is 
God's  appointment.  Can  we  consent  to  it?  Can 
we  fail  to  consent  to  it,  if  we  desire  to  make  our 
life  large  and  true,  to  be  such  men  that  the  power 
of  Christ  shall  be  within  us,  and  the  grace  of  the 
touch  shall  be  the  blessing  of  God  to  those  who 
know  us  ? 

We  can  have  a  great  enlargement  of  our  influ- 
ence if  we  desire  it,  if  we  can  believe  that  which 
we  know,  the  power  that  comes  in  quietness  from 
the  resources  of  strength  that  are  beneath  it.     It 


THE  QBACE  OF  THE  TOUCH  107 

must  be  an  honest  influence  and  constant.  We  do 
little  good  with  long  intervals.  The  current  of 
life  must  not  be  interrupted,  if  life  is  to  reach  its 
appointed  end.  We  cannot  by  anything  that  we 
wear  make  up  for  the  lack  of  hidden  virtue. 
Pretense  is  soon  discovered,  and  one  who  has  been 
found  insincere  has  narrowed  his  life  through  his 
dishonor.  Not  by  saying  good  words  which  possi- 
bly we  do  not  believe,  or  performing  brave  actions 
simply  for  effect,  can  we  make  our  life  robust. 
We  hear  much  of  setting  an  example.  I  do  not 
know  which  is  the  more  devoid  of  interest,  setting 
an  example,  or  following  an  example.  To  do 
what  we  do  not  wish  to  do,  in  order  that  somebody 
else  may  do  what  he  does  not  wish  to  do,  can  have 
little  pleasure  and  less  value.  The  trick  is  soon 
found  out.  They  make  artificial  flowers  which 
deceive  the  eye,  but  the  touch  finds  out  the  sham. 
It  is  only  truth,  constantly  obeyed  and  thoroughly 
believed  in,  which  will  give  to  us  the  power  of 
responding  with  the  grace  of  the  touch. 

We  need  to  caution  ourselves  here.  There  is 
an  attraction  in  unconscious  influence  which  may 
betray  us.  If  we  fancy  that  it  is  easier  and  cheaper 
to  work  and  give  unconsciously  than  with  design, 
with  actual  words  and  with  the  coin  of  the  realm, 
we  may  find  that  our  life  is  devoid  of  good,  either 
intentioned  or  unintentioned.     We  need  always  to 


108      THE  GRACE  OF  THE  TOUCH 

be  on  our  guard  against  the  easy  way  ;  the  way  of 
influence  which  is  hardest  may  still  be  the  best. 
Yet  it  is  not  against  a  useful  life  that  it  is  agree- 
able to  us  and  brings  the  reward  which  we  are 
not  seeking.  It  is  always  to  be  remembered  that 
the  life  which  responds  readily  to  the  touch  is  a 
life  that  we  have  made  great  in  its  wisdom  and 
vigorous  in  its  force.  A  great  character  is  a  great 
achievement,  and  we  shall  esteem  it  the  greater 
when  we  mark  the  steadiness  of  its  influence. 
How  shall  we  get  this  power  to  help  men  who 
simply  touch  us  ?  We  shall  get  it  from  God,  from 
loving  intercourse  with  Him  whose  gentleness  gives 
greatness.  We  shall  receive  it  in  the  place  of 
prayer.  We  shall  find  it  in  the  Bible  where  the 
silent  words,  waiting  submissively  for  our  wonder- 
ing eyes,  give  out  their  light  to  us.  The  entrance 
of  the  word  of  God  gives  understanding  to  the 
simple  and  power  to  those  who  have  no  strength. 
We  shall  find  it  in  the  service  of  Him  who  is  the 
Truth  and  the  Life,  who  gives  to  us  abundantly  of 
that  which  made  Him  divine,  that  bearing  his 
name  we  may  do  his  work  in  the  world.  When, 
putting  away  that  which  imprisons  us  with  our- 
selves, and  leaves  us  shut  out  from  the  day,  we 
come  to  Him  who  is  "  never  so  far  off  as  even  to 
be  near,"  and  permit  nothing  to  separate  us  from 
the  love  of  God  which  is  in  Jesus  Christ  our  Lord, 


THE  GRACE  OF  THE  TOUCH  109 

then  shall  there  come  to  us  the  light  and  life  and 
love  which  are  in  Him. 

We  bring  from  men  who  have  gained  this 
divine  life  that  which  will  be  life  to  us.  We  learn 
of  those  who  have  learned  of  God.  We  touch 
those  who  have  touched  Him,  and  the  grace  of 
God,  not  lessened  by  coming  in  their  lives,  is 
made  our  own.  Strength  and  comfort  are  given 
to  us  from  the  hands  of  men.  Let  us  keep  with 
men  in  whom  we  find  the  grace  of  the  touch,  but 
with  them  let  us  reach  out  our  hand  to  Him  who  in 
himself  has  the  life  divine,  lifting  up  our  nighted 
eyes  till  they  shall  touch  his  fingers,  turning  our 
brow  to  Him  till  He  shall  breathe  upon  it  the  Holy 
Spirit,  opening  our  inmost  life  till  He  shall  fill  it 
with  his  glory.  Then  shall  we  know,  and  those 
who  live  with  us  shall  know,  what  that  simple 
word  of  the  gospel  means,  "As  many  as  touched 
Him  were  made  whole." 


VII 

THE  WHEELS  AND  THE  SPIRIT 

EZEKIEI;  i.  21 


THE  WHEELS  AND  THE  SPIRIT 


This  is  a  mechanical  age  which  we  are  living  in. 
There  is  no  imagery  which  presents  it  better  than 
that  which  was  used  by  the  Hebrew  prophet,  one 
of  the  captives  by  the  river  of  Chebar,  who  saw  in 
his  vision  what  he  could  only  describe  as  wheels, 
with  living  creatures  among  them.  The  figure  is 
very  bold,  but  somewhat  confusing.  It  is  plain 
that  the  wheels  stand  for  the  forces  of  the  divine 
rule  in  the  earth,  in  government,  in  providence, 
and  in  all  the  control  exercised  by  God.  The 
living  creatures  are  God's  messengers  and  ministers 
by  whose  action  the  course  of  things  is  directed  in 
the  world.  They  have  various  names,  cherubim, 
angels,  men.  The  comparison  is  not  peculiar  to 
the  prophet,  for  St.  James  speaks,  long  afterward, 
of  "  the  wheel  of  nature ; "  and  in  many  places 
Holy  Scripture  presents  to  us  the  spirit  which  is 
moving  in  the  affairs  of  men. 

I  am  not  concerned  now  with  the  special  thought 
of  the  Hebrew  exile,  yet  the  illustration  has  its 
meaning  here.     I  do  not  know  that  I  can  better 


114  THE   WHEELS  AND  THE  SPIRIT 

describe  the  work  of  the  world  than  under  this 
imagery  of  wheels,  mechanism,  arrangement, 
through  which  the  thought  of  men  is  moving,  and 
by  which  the  purposes  of  men  accomplish  their 
decrees.  One  verse  written  by  Ezekiel  may  bring 
this  more  distinctly  to  our  minds :  "  When  those 
went,  these  went;  and  when  those  stood,  these 
stood ;  and  when  those  were  lifted  up  from  the 
earth,  the  wheels  were  lifted  up  beside  them :  for 
the  spirit  of  the  living  creature  was  in  the  wheels." 
We  have  indeed  come  upon  such  a  time  as  that. 
The  days  are  full  of  inventions,  most  of  which  are 
to  no  purpose,  but  a  few  of  which,  the  survival  of 
many  experiments,  become  a  part  of  our  common 
life.  We  talk,  write,  sing,  hear,  by  machinery. 
We  travel  and  print  by  it.  We  work  with  it,  and 
play  with  it.  We  plant  and  we  reap  with  it ; 
until  almost  everything  that  can  be  done  by  mech- 
anism is  emplopng  it.  One  whose  time  might 
have  been  better  spent  has  gone  so  far  as  to  con- 
trive an  appliance  by  which  many  cups  for  the 
Holy  Communion  can  be  tilled  at  one  time,  thus 
leaving  leisure  for  something  more  desirable  than 
this  service  of  the  sanctuary.  Government  itself 
is  largely  an  affair  of  mechanism.  We  have  con- 
stitutions, laws,  offices,  officers,  almost  without 
limit.  In  society,  we  have  associations,  clubs, 
leagues,  colleges,  churches,  till  it  is  no  small  part 


THE  WHEELS  AND  THE  SPIRIT         115 

of  an  education  to  discover  these  auxiliaries  and  to 
know  how  to  use  them  with  economy. 

This  is  considered  an  advance,  and  doubtless  it 
is.  To  utilize  the  forces  of  nature  is  one  of  the 
highest  achievements  of  our  time.  To  discover 
power,  to  combine  forces,  to  league  them  with  our 
will,  is  certainly  to  enlarge  life,  and  greatly  to 
increase  its  accomplishment.  But  it  must  be  con- 
fessed that  there  are  some  considerations  upon  the 
other  side.  By  machinery  which  works  rapidly  we 
may  produce  more  things  than  are  needed,  and 
enterprise  may  be  checked,  business  hampered,  and 
men  deprived  of  opportunities  for  work  because  of 
the  goods  which  are  stored  up  until  the  time  when 
they  shall  be  wanted.  It  is  a  very  serious  inquiry, 
also,  whether  the  time  which  we  gain  by  the  new 
methods  is  employed  to  any  better  purpose  than 
when  it  was  engaged  in  the  old  ways.  It  is  true 
that  we  travel  much  faster  than  we  used  to  do  ;  but 
is  this  altogether  a  gain  ?  Are  we  not  away  from 
home  too  much,  wearying  ourselves  by  rushing 
from  place  to  place,  and  lessening  our  interest  in 
all  places  by  being  devoted  to  none  ?  The  crowds 
of  burdened,  anxious  people  along  our  streets, 
thronging  our  stores,  standing  in  our  cars,  cannot 
but  suggest  the  thought  that  it  were  much  better 
if  it  had  been  more  difficult  for  them  to  quit  their 
homes.     We  print  much  more  rapidly  and  cheaply 


116  THE  WHEELS  AND  THE  SPIRIT 

than  ever  before  ;  the  result  is  that  we  print 
many  things  which  should  never  be  published, 
and  flood  the  world  with  a  great  deal  of  reading 
of  which  nothing  can  be  said  so  good  as  that  it  is 
utterly  worthless.  If  it  were  more  costly  to  print 
a  book,  we  should  have  fewer  poor  books;  if  it 
were  more  costly  to  own  a  book,  we  should  buy 
fewer  which  are  not  worth  the  reading.  It  is  con- 
fessed by  those  who  know  the  most  about  it  that  it 
was  never  so  hard  to  do  business  as  it  is  now. 
Our  business  men  were  never  so  hurried ;  their 
hours  of  work  were  never  so  long ;  their  periods  of 
rest  never  so  anxious  as  in  these  days  of  rapid 
transit,  when  one  can  speak  to  his  neighbor  across 
the  continent,  and  bring  every  morning  to  his  desk 
the  recent  news  from  the  most  distant  clime.  It  is 
very  greatly  to  be  doubted  whether  the  machinery 
which  finds  its  way  into  our  houses  and  offices  and 
factories  has  made  life  any  pleasanter  or  work  any 
more  remunerative.  The  slow  methods  almost 
compelled  thought.  The  mind  seems  to  work  most 
steadily  when  the  hands  are  employed.  The  very 
concentration  of  our  force  upon  some  occupation 
which  is  so  simple  as  to  dispense  with  constant  care 
favors  the  employment  of  our  thought  and  the  fix- 
ing it  in  well-ordered  channels  that  it  may  work 
out  patient  results.  It  was  the  testimony  of  one 
of   the   men   who   sought  repose  and   comfort  at 


THE  WHEELS  AND   THE  SPIRIT  117 

Brook  Farm,  one  of  the  few  thoughts  which  have 
come  from  that  experiment  and  are  worth  preserv- 
ing, that  milking  cows  is  favorable  to  meditation. 

There  was  certainly  something  in  the  old  home 
ways  which  fostered  thrift  and  thought,  made 
strong  characters,  trained  boys  and  girls  for  the 
work  they  were  to  do  in  the  world.  Whatever  we 
have  gained  in  these  days  of  contrivances,  we  have 
lost  some  things  which  we  could  poorly  spare. 
When  the  wise  woman  of  the  home,  as  wise  as  the 
woman  of  the  Book  of  Proverbs,  sat  by  her  open 
fire  or  open  window,  and  worked  willingly  with 
her  hands,  she  was  doing  what  no  mechanism  ever 
invented  could  attempt.  Into  her  long  seams 
which  kept  her  cunning  fingers  busy  she  sewed 
long  thoughts.  She  sewed  much  prayer  and  pur- 
pose into  the  stitches,  which,  like  the  temple  of 
God,  were  full  of  strength  and  beauty.  I  verily 
believe  that  the  sturdy  character  of  the  New  Eng- 
land men  and  women  of  past  generations  was  due 
in  no  small  degree  to  the  sewing  of  their  mothers. 
I  speak  with  utmost  reverence,  in  memory  of  a 
home  by  the  sea,  when  I  remind  you  of  that  to 
which  I  think  you  will  give  assent,  —  the  sacra- 
ment of  the  needle. 

But  in  any  case,  however  fine  the  machinery 
may  be,  the  wheels  are  nothing  without  the  spirit. 
It  is  mind,  after  all,  which  invents  the  mechanism 


118  THE  WHEELS  AND  THE  SPIRIT 

and  employs  it.  Machines  do  not  produce  machines, 
and  perpetual  motion  remains  undiscovered.  The 
printing-press  cannot  think.  The  writing  types 
are  at  the  mercy  of  the  mind  ;  they  cannot  make 
the  thought,  nor  take  the  place  of  the  thinker. 
The  mind  invents  the  mechanism.  The  mind  em- 
ploys it,  determines  what  shall  be  printed  and 
written.  The  personality  of  the  writer  gives  much 
of  its  value  to  the  writing.  We  want  to  feel  the 
man  within  the  words,  and  to  this  end  that  which 
his  fingers  have  wrought  will  be  of  service  to  us. 
A  letter  written  by  machinery  may  be  well  enough 
in  ordering  merchandise ;  it  is  of  less  use  for  ex- 
pressing friendship  or  emotion.  What  John  Ster- 
ling wrote  to  Carlyle  was  not  overstated :  "  Your 
signature  is  not  at  the  end  of  your  letters  only,  but 
in  every  word  you  have  written."  In  our  school- 
days we  repeated,  with  the  admiration  that  was  ex- 
pected of  us,  that  "  the  pen  is  mightier  than  the 
sword."  It  is  by  no  means  true,  save  under  very 
limited  conditions ;  nor  is  that  what  Lytton  said, 
but  this  :  — 

"  Beneath  the  rale  of  men  entirely  great 
The  pen  is  mightier  than  the  sword." 

"  Take  away  the  sword ; 
States  can  be  saved  without  it ;  bring  the  pen ! " 

This  is  obvious  enough,  yet  it  needs  to  be  con- 
sidered.    We    have   a   natural    but    overweening 


THE   WHEELS  AND   THE  SPIRIT  119 

confidence  in  machinery.  We  carry  this  so  far 
that  in  the  language  of  political  life  we  set  a  ma- 
chine to  run  a  machine.  Yet  we  know  better  than 
this,  for  we  elect  officers  when  we  have  established 
offices,  well  aware  that  however  perfect  may  be  the 
mechanism,  a  perfect  man  is  needed  for  the  best 
use  of  it.  Hence,  with  all  our  confidence  in  it  and 
in  those  who  are  using  it,  we  find  it  necessary  to 
furnish  from  the  life  of  the  people  the  added 
thought  which  is  required.  Thus  we  have  in  our 
government  an  Indian  Department,  administered 
by  many  men  and  at  great  cost ;  but  we  have  also 
scattered  through  our  towns  little  associations  to 
make  sure  that  the  governmental  machinery  is 
doing  its  work  well.  We  try  to  incite  those  who 
are  using  it,  and  to  improve  the  wheels  which  they 
are  running.  We  have  an  elaborate  system  of 
civil  service  intrusted  to  men  who  are  in  honor 
held  to  see  that  it  is  honestly  administered,  but  at 
the  same  time  we  have  our  private  associations, 
our  papers,  and  numberless  lectures  and  essays, 
not  only  to  make  the  wheels  better,  but  to  make 
sure  that  there  shall  be  spirit  enough  in  those  to 
whom  they  are  intrusted  to  see  that  the  best  work 
is  done  in  the  best  way.  One  of  our  wisest  man- 
ufacturers foresees  the  time  when  the  wheels  which 
have  made  much  of  the  industry  of  New  England 
will  stop,  because  the  Merrimac  Kiver,  losing  its 


120  THE  WHEELS  AND   THE  SPIRIT 

forests,  will  lose  the  rains  of  heaven  which  it  can 
now  gather  together  and  harness  to  the  wheels  of 
our  factories.  The  wheels  must  have  the  constant 
force  from  above  them.  The  need  of  maintaining 
the  spirit  need  not  be  urged,  although  we  do  need 
to  remind  ourselves  and  others  regarding  it.  Even 
public  sentiment,  with  all  the  intricacies  of  its 
feeling  and  instincts,  cannot  be  trusted  to  do  what 
needs  to  be  done  for  the  community  and  for  the 
nation,  but  must  itself  be  taught  and  inspired  by 
single  men  of  lofty  spirit,  of  bravery,  of  intense 
feeling,  who  can  breathe  into  the  public  heart  and 
public  voice  the  spirit  of  a  wise  enterprise  and 
advance. 

We  recognize  this  principle  of  the  spirit  in  the 
wheels  ;  we  see  it  in  nature.  Thus  when  our  Lord 
called  the  attention  of  his  disciples  t(x  the  lily  by 
the  roadside,  He  bade  them  mark  not  so  much 
the  form  and  texture  of  the  flower  as  the  spirit 
within,  which  gave  it  being  and  beauty,  and  He 
used  it  that  by  means  of  it  God  might  secure  the 
confidence  of  men  in  his  continual  care.  So  the 
stars  in  the  heavens  are  not  merely  masses  of 
nebulous  dust  condensed  and  made  to  shine  ;  they 
are  held  in  their  places  by  the  power  which  cre- 
ated them,  led  on  their  way  by  the  fingers  from 
which  light  passed  into  them ;  and  infinitely  the 
finest  thing  in  all  the  heavens  is,  not  the  stars,  but 


'    THE   WHEELS  AND   THE  SPIRIT  121 

the  spirit  which  inhabits  them  ;  and  nothing  so 
fine  has  been  said  about  them  as  that  they  declare 
the  glory  of  God ;  and  no  use  so  fine  has  been 
made  of  them  as  when  the  watchful  shepherd 
invoked  their  spirit  for  the  purifying  and  the 
governing  of  his  own  word  and  thought.  It  was 
a  noble  and  beautiful  thing  when  our  master  in 
science,  with  his  pupils  gathered  around  him  at 
Penikese,  before  he  spoke  to  them  of  the  rocks,  or 
opened  his  lips  to  give  them  any  counsel,  bade 
them  lift  their  hearts  to  God  in  prayer,  to  feel  the 
Spirit  which  ruled  the  world  whose  interpreter  he 
was. 

We  see  the  spirit  in  history,  too.  History  is 
not  the  record  of  events,  of  the  movement  of  men, 
the  conquest  of  states  ;  history  is  the  record  of 
thought,  of  the  spirit  within  the  deeds  of  men, 
ruling  and  overruling  for  the  working  out  of  its 
own  intent.  The  coming  of  the  Pilgrims  to  our 
shores  was  not  the  sailing  of  a  hundred  men  and 
women  in  a  wretched  ship.  It  was  the  movement 
of  the  divine  thought. 

"  The  word  of  the  Lord  by  night 
To  the  watching  Pilgrims  came, 
As  they  sat  by  the  seaside, 

And  filled  their  hearts  with  flame." 

The  vessel  itself  was  a  "poor,  common-looking 
ship,  hired  by  common   charter-party  for  coined 


122  THE  WHEELS  AND  THE  SPIRIT 

dollars ;  calked  with  mere  oakum  and  tar ;  pro- 
visioned with  vulgarest  biscuit  and  bacon  ; "  yet, 
"Thou  little  Mayflower  hadst  in  thee  the  life- 
spark  of  the  largest  Nation  on  our  Earth." 

It  is  so  in  our  later  history.  The  War  of  the 
Revolution  did  not  accomplish  a  mere  change  of 
rulers  and  the  removal  of  the  seat  of  government. 
It  was  the  march  of  an  idea ;  of  liberty  working 
out  its  own  freedom  and  gaining  its  ascendency 
through  the  men  and  armies  which  it  employed. 
It  was  in  the  spirit,  and  for  the  spirit,  that  War- 
ren cried  as  he  fell :  "  It  is  sweet  to  die  for  one's 
coimtry !  "  Our  late  war  was  the  movement  of  the 
spirit  of  liberty  and  unity  in  the  mechanism  of 
armies  and  of  governments,  and  it  was  of  this 
that  our  own  laureate  cried  exultantly  :  "  O,  beau- 
tiful, my  country  !  "  And  again  :  "  There  is  some- 
thing magnificent  in  having  a  country  to  love ! " 
When  Guizot  asked  Mr.  Lowell  how  long  the 
American  Republic  will  last,  he  made  answer,  — 
not  saying  as  long  as  its  rivers  run,  and  its  mines 
yield  gold,  —  but  thus  :  "  As  long  as  the  princi- 
ples of  its  founders  continue  to  be  dominant."  He 
saw,  as  any  prophet  must  see,  that  a  country  can 
never  be  made  or  preserved  by  wheels,  but  that 
its  life  is  in  the  spirit  which  employs  them,  and 
that  so  long  as  the  spirit  is  brave  and  true,  when 
it  moves,  the  wheels  will  move  ;  when  it  is  lifted 


THE  WHEELS  AND   THE  SPIRIT  123 

up  from  the  earth,  the  wheels  will  be  lifted  up 
beside  it,  and  that  the  spirit  of  the  living  creature 
gives  to  the  wheels  their  strength.  It  is  a  good 
sign  that  in  these  times  of  ours  we  are  rising  to  this 
thought.  We  have  immense  confidence  in  mecha- 
nism. We  are  learning  to  turn  to  the  spirit,  and 
of  late  we  have  come  often  to  speak  a  word  which 
a  few  years  ago  was  rarely  heard,  or  spoken  only 
by  some  one  out  of  sympathy  with  the  methods  of 
his  age.  I  mean  arbitration,  the  coming  together 
of  men  and  men,  the  meeting  of  nation  and  nation, 
not  to  determine  their  rights,  settle  their  contro- 
versies, define  their  boundaries  by  strongly  adjusted 
wheels,  by  armies  and  by  navies,  but  by  honorable 
thought,  by  the  honest  interchange  of  opinion,  by 
right  reasoning,  and  upright  judgment. 

We  have  seen  painfidly  of  late  the  impotence  of 
wheels  in  a  great  necessity,  and  the  need  of  spirit. 
Europe  has  been  heavily  loaded  with  mechanism. 
The  English,  French,  German,  Russian,  Austrian, 
Italian  armies  have  tramped  across  the  continent, 
and  navies  matching  the  armies  have  vexed  all  the 
seas.  But  when  a  nation,  cruel  and  base,  mur- 
dered helpless  people  because  of  their  faith,  there 
was  not  power  enough  in  all  the  machinery  of 
Europe  to  defend  a  man  from  his  murderer,  or  to 
place  a  shield  before  a  helpless  child.  The  ma- 
chinery of  the  Powers,  as  for  some  reason   they 


124  THE   WHEELS  AND  THE  SPIRIT 

are  termed,  is  huge  and  cumbersome,  but  it  could 
not  do  its  work.  It  could  not  maintain  the  right 
of  good  men  to  live,  nor  compel  respect  for  com- 
mon law.  The  wheels  kept  up  their  grinding,  but 
there  was  no  grist.  We  could  hear  across  the 
ocean  the  groaning  and  creaking  of  the  engines ; 
but  above  it  all  were  borne  upon  the  air,  even  to 
our  shores,  the  shrieks  of  men  and  women  and  the 
cries  of  babes.  Legislation  seemed  to  have  "  ex- 
hausted its  mandate."  Perhaps  after  a  time  the 
spirit  may  enter  into  the  wheels  and  lift  them  up : 
the  spirit  of  humanity  and  fellowship ;  the  spirit 
of  unselfishness  and  courage  ;  a  spirit  human,  not 
national ;  the  spirit  of  God,  the  Lord  of  Sabaoth. 
Doubtless  that  spirit  is  there,  and  the  time  will 
come  when  it  will  assert  its  right  to  rule.  Mech- 
anism has  been  well  said  to  be  like  a  glass  bell 
through  which  we  look,  but  under  which  we  faint 
for  lack  of  air.  It  is  a  good  comparison.  At  last 
we  shall  shatter  the  glass  with  a  blow,  and  the 
spirit  will  emerge,  and  begin  its  work. 

There  is  much  in  this  hurried  life  of  ours, 
among  our  inventions  and  discoveries,  which  as- 
sures us  that  we  know  the  spirit,  that  we  prize  it, 
in  our  best  moments  depend  upon  it,  and  for  great 
good  seek  its  help.  We  strive  to  foster  this  by 
our  schools  and  our  churches.  We  believe  that 
the   increase   of   virtue   and  patriotism  is  the  in- 


THE  WHEELS  AND   THE  SPIBIT  125 

crease  of  strength.  We  have  more  and  more  to 
consent  to  this,  and  to  take  it  into  all  our  life. 
Our  minds  go  out  beyond  our  petty  interests,  and 
the  little  domain  which  lies  around  our  door,  and 
we  think,  often  with  pride,  sometimes  with  solici- 
tude, of  the  work  that  is  before  us  ;  for  the  spirit 
which  brought  the  Pilgrims  to  these  shores,  and 
made  the  colonies  into  a  nation,  and  made  the 
Republic  free,  must  be  invoked  and  obeyed,  if  the 
work  is  to  be  completed,  and  the  Republic  is  to  be 
preserved  and  perfected.  For  the  first  time  in  the 
history  of  the  world  are  men  called  upon  to  make 
a  Republic  such  as  this,  bringing  many  nations 
into  one  nation,  under  one  government,  with  one 
patriotism,  and  one  virtue  ;  tearing  up  the  sepa- 
rate flags,  and  weaving  the  strips  into  the  banner 
of  the  Republic.  For  our  work  we  need  our 
wealth,  our  mines  of  silver  and  of  gold,  and  all  the 
treasures  which  are  upon  the  earth  and  within  it. 
We  need  railroads  and  factories  and  shops  and 
banks,  at  the  East  and  at  the  West,  at  the  North 
and  at  the  South.  We  need  government  and'  laws 
for  the  strong  body,  through  which  the  strong 
spirit  that  from  the  beginning  has  been  at  work, 
and  has  made  no  serious  mistake,  may  complete 
its  task  with  vigor  and  in  peace.  We  must  give 
the  national  spirit  everywhere,  the  spirit  of  light, 
of  freedom,  of  life,  the  spirit  of  the  Puritan  and 


126  THE  WHEELS  AND  THE  SPIBIT 

the  Republic.  How  shall  we  do  this  but  by  re- 
ceiving the  spirit  and  obeying  it,  every  man  for 
himself,  here,  where  we  live?  We  shall  do  this 
here  and  over  all  the  land  by  our  schools,  which 
teach  history  and  geography,  good  manners  and 
high  virtue.  We  must  build  churches  every- 
where ;  not  yet  cathedrals,  but  log  meeting-houses, 
till  we  can  build  better ;  if  not  universities,  school- 
houses  for  all  the  children  of  the  people.  The 
sources  of  spiritual  strength  which  our  fathers 
used  are  open  to  us :  the  heart  turned  toward  God ; 
the  spirit  of  prayer  which  ascends  to  heaven  and 
brings  the  answer  of  wisdom  and  of  strength ;  the 
open  Bible  which  every  man  can  read  for  himself, 
gathering  its  lessons  of  courage  and  patience ;  the 
Day  of  the  Lord,  with  the  mind  released  from 
work,  that  it  may  worship,  and  the  soul  resting 
content  in  the  thought  of  the  Eternal  Love  and 
Life  of  Him  who  loves  the  country  as  He  loves 
those  who  made  it ;  who  loves  the  country  as  He 
loves  those  who  will  inherit  it.  Our  fathers 
wrought  faithfully,  and  their  work  has  one  virtue 
which  we  admire,  its  stability.  The  wheels  they 
used  were  not  of  modem  make,  but  the  spirit 
which  was  in  them  knows  nothing  of  time  and 
change.  If  we  do  not  like  their  wheels,  and  we 
can  readily  improve  upon  them,  we  admire  their 
spirit,  and  that  which  it  has  accomplished. 


THE  WHEELS  AND  THE  SPIRIT         127 

Thus  do  we  stand  in  our  place  and  consider  our 
work  and  look  along  the  years.  By  all  means  let 
us  make  our  mechanism  thorough,  but  by  all 
means  have  our  spirit  divine.  In  the  places  of 
our  government  let  the  commandment  of  God 
bear  sway.  Let  there  be  given  to  Him  the  obedi- 
ence which  is  his  due.  In  the  common  life  that  we 
share  as  fellow-citizens  let  us  secure  and  obey  the 
spirit  of  the  eternal  strength.  In  the  quiet  of  the 
home,  with  the  heart  tender  and  gentle,  we  may 
well  nurture  the  sentiment  which  is  our  honor, 
and  affection  one  for  another ;  toward  the  coun- 
try, patriotism ;  toward  God,  piety.  So  may  we 
do  in  our  personal  life,  in  the  sanctuary  of  our 
home,  in  our  villages  and  cities,  in  the  states 
which  make  the  nation  ;  living  in  the  power  of  the 
spirit  which  moves  among  the  wheels,  and  letting 
it  rule  the  land.  In  view  of  this,  in  our  gratitude 
and  our  hope,  we  can  raise  upon  our  heights  the 
beacons  which  shall  flash  the  light  from  hill  to  hill 
across  the  "  kindling  continent,"  while  we  give 
praise  and  confidence  and  love  and  hope  to  our 
country.  Then  shall  she  attain  unto  her  great- 
ness : 

"  She  that  lifts  up  the  manhood  of  the  poor, 
She  of  the  open  soul  and  open  door, 
With  room  about  her  hearth  for  all  mankind." 


VIII 

THE  PLACE  OF  THE  BRANCH 

S.  John  xv.  8 


THE  PLACE  OF  THE  BRANCH 


The  manna  came  directly  from  the  sky;  that 
manna  always  does.  Our  daily  bread  does  not. 
When  our  Lord  spoke  of  the  branch  and  the  vine, 
there  were  three  working  together  for  the  fruit,  — 
the  husbandman,  the  vine,  the  branch.  Or  shall 
we  say  four,  and  name  another  quite  as  essential, 
the  man  who  gathered  the  fruit  ?  If  we  transfer 
this  to  the  spiritual  interests  which  He  had  in  mind, 
we  have  the  Father,  the  Son  whom  He  gave  to  the 
world,  the  men  whom  Christ  drew  about  himself, 
and  to  whom  He  gave  his  life,  and,  finally,  those 
who  listened  to  the  disciples  and  took  from  them 
the  gift  of  God  which  it  was  their  calling  to  bestow. 
It  seems  a  long  way  from  the  Eternal  in  his  heaven 
to  the  grapes  plucked  by  a  man's  hand  from  the 
vine,  but  the  way  is  unbroken.  It  is  like  a  long 
river  whose  head-waters,  gathered  from  the  springs 
among  the  hills,  flow  down  their  course  till  they 
reach  the  sea  into  which  men  cast  their  nets  and 
over  which  they  sail  their  ships.  The  River  of  the 
Water  of  Life  flows  from  the  throne  of  God,  but 


132  THE  PLACE  OF  THE  BRANCH 

men  drink  of  it  in  the  valleys  of  this  world.  Thus 
the  fruit  proceeds  from  the  vine ;  it  is  its  life, 
changed  into  that  which  shall  be  refreshing  to  the 
world. 

This  is  the  divine  way  of  blessing  the  world. 
Many  of  the  gifts  of  God  are  given  immediately 
to  men,  are  bestowed  by  the  spirit  of  God  upon 
the  spirit  of  men.  But  in  the  ordinary  gifts  of 
his  providence  and  of  his  grace,  there  is,  commonly, 
the  intervention  of  the  man  who  is  the  branch. 
This  is  certainly  not  our  way,  for  only  to  a  limited 
extent  have  we  consented  to  it  now  that  it  is  ap- 
pointed for  us.  It  is  very  difficult  for  men  to  feel 
that  by  the  ordinance  of  God  they  are  of  constant 
and  vital  importance  in  the  imparting  of  his  bless- 
ings. It  pleases  God  to  give  his  Son.  It  pleases 
Christ  to  give  his  disciples,  whom  He  has  instructed 
and  furnished  and  inspired  for  his  work  in  the 
world.  There  is  but  one  Incarnation  of  which  it 
can  be  said  that  God  is  manifest  in  the  flesh,  and 
"He  that  hath  seen  me  hath  seen  the  Father." 
But  there  are  many  indwellings  in  which  the  spirit 
who  is  God,  abiding  in  the  spirit  who  is  man, 
speaks  through  his  lips,  works  by  his  hands,  and 
thus  illustrates  and  conveys  his  truth  and  mercy 
to  the  world. 

The  method  of  Christ's  life  as  it  has  been  given 
in  the  gospel  makes  this  plain.     "  Ye  have   not 


THE  PLACE  OF  THE  BRANCH  133 

chosen  me,"  He  said,  "  but  I  have  chosen  you,  and 
appointed  you,  that  ye  should  go  and  bear  fruit, 
and  that  your  fruit  should  remain."  He  meant 
that  his  own  life,  in  order  to  reach  the  world, 
should  become  the  life  of  men  and  should  be  his 
and  theirs,  to  be  received  by  those  to  whom  men 
carried  it  as  the  life  of  Christ.  In  this  we  are 
following  a  method  which  is  entirely  simple  and 
reasonable,  for  man  is  himself  spirit,  and  has  the 
divine  nature ;  he  is  furnished  with  power  by  his 
Creator,  he  is  endowed  with  knowledge  and  truth 
and  life  by  Christ,  to  whom  he  looks  as  Master 
and  Lord.  He  has  in  his  measure  the  character 
of  Christ,  for  he  is  a  man  forgiven  through  Him, 
and  renewed  by  the  spirit  of  truth ;  he  has  dwell- 
ing in  him  the  same  Holy  Spirit  who  descended 
upon  his  Lord  as  He  stood  in  the  waters  of  the 
Jordan ;  and  so  far  as  it  can  be  done  he  repeats  in 
the  world  the  life  which  his  Master  lived  when  He 
was  seen  of  men,  and  has  the  same  intent  and  pas- 
sion to  glorify  God  upon  the  earth  and  to  accom- 
plish the  work  which  He  has  given  him  to  do. 
Very  real  is  the  trust  which  is  reposed  in  him, 
when  He  who  is  the  Good  Shepherd,  and  who  has 
given  his  life  for  the  sheep,  intrusts  his  sheep  and 
his  lambs  to  the  care  of  the  man.  But  much  more 
close  is  the  relation  in  this  similitude  of  the  vine, 
wherein  the  vine  ordains  that  the  life  which  He  is 


134      THE  PLACE  OF  THE  BRANCH 

giving  to  the  world  shall  pass  through  the  branch, 
shall  be  seen  in  its  beauty  wherever  the  branch 
reaches  out,  and  shall  be  gathered  by  the  hands  of 
those  who  shall  give  thanks,  not  to  the  branch, 
but  to  the  vine  and  the  husbandman.  Thus  it  is 
that  God,  who  is  the  source  of  all  life,  gives  the 
blessings  of  life  to  the  world  of  men  whom  He  has 
made,  and  whom  He  calls  his  children.  It  is  not 
difficult,  then,  to  see  why  our  Lord,  in  his  solemn 
accoimt  of  the  great  day  which  is  to  come,  elevates 
into  a  sacrament  the  giving  of  a  cup  of  water  or 
a  piece  of  bread,  the  visit  to  a  prison,  the  solace 
of  a  stranger ;  for  it  would  seem  to  be  one  man  who 
does  all  the  things  which  are  there  commended. 
The  glory  of  the  acts  is  this,  that  they  are  God's 
acts ;  that  these  are  his  gifts,  given  in  his  spirit ; 
that  they  are  Christ's  blessings,  bestowed  upon 
those  whom  Christ  came  to  save ;  that  they  are 
therefore  divine,  and  are  therefore  the  witness  to 
the  divine  life  in  men.  Such  deeds,  given  in  the 
spirit  of  God  to  those  who  are  the  friends  of 
Christ,  —  how  can  they  be  less  than  divine,  or  be 
unworthy  of  recognition  when  the  summing-up  of 
life  has  come  ? 

It  is  very  evident  that  God  must  in  a  way  like 
this  give  his  blessing  to  men ;  or,  at  least,  that  this 
is  the  simplest  and  kindest  way.  We  could  not 
bear  the  sight  of  Jehovah  upon  our  streets.     Our 


THE  PLACE  OF  THE  BBANCH  135 

eyes  would  be  blinded  with  excess  of  light,  nor 
should  we  be  able  to  do  our  daily  work,  and  live  in 
calmness,  if  our  homes  were  flooded  with  the  radi- 
ance of  Him  whom  no  man  hath  seen  at  any  time, 
nor  can  see ;  of  whom  it  was  written  in  words 
which  we  readily  believe :  "  There  shall  no  man 
see  me  and  live."  Nor  could  we  bear  the  presence 
of  Christ  himself,  if  He  were  here  in  the  fullness 
of  his  light,  for  He  was  the  effulgence  of  his 
Father's  glory.  When  three  men  saw  the  bright- 
ness of  his  face,  and  the  gleaming  of  his  garments 
upon  the  mount,  they  were  unwilling  to  go  down 
again  into  the  world  that  needed  them ;  they  would 
fain  set  up  tents  and  leave  the  world  without  them- 
selves, and  without  Him.  Then,  if  He  were  here, 
still  blessing  men  as  of  old,  and  in  the  old  way,  how 
could  we  be  quiet  ?  He  might  be  at  Washington, 
or  at  Jerusalem,  and  how  could  we  rest,  how  could 
we  work,  if  He  were  so  near,  and  yet  so  remote ; 
and  how  desolate  woidd  seem  all  the  places  where 
He  was  not !  He  said  truly,  and  we  can  see  that 
it  was  truly,  "  It  is  expedient  that  I  should  go 
away,"  for  thus  would  He  give  to  the  world  his 
presence  in  all  places,  and  on  every  day ;  as  even 
now,  wherever  there  is  the  man  in  whom  He  lives, 
through  whom  He  speaks,  in  whom  He  suffers, 
there  He  may  be  found.  Wherever  He  gives 
others  his  own  grace,  as  many  as  touch  them  are 


136  THE  PLACE  OF  THE  BRANCH 

made  whole,  because  they  touch  Him.  We  do  not 
need  to  go  afar  to  seek  Him,  to  come  into  inter- 
course with  his  life,  to  feel  his  spirit.  It  is  not 
because  men  become  like  Him,  and  we  see  the  like- 
ness, and  men  are  like  pictures  in  a  book,  repre- 
sentations of  that  which  is  far  away ;  but  because 
He  is  himself  in  the  men,  and  his  life  has  become 
their  life,  and  his  spirit  rules  their  spirit.  We 
shrink  back  from  this.  We  are  not  worthy  of 
such  honor.  We  cannot  bear  so  great  a  trust. 
We  are  unwilling  that  men  who  are  hungry  and 
thirsty  should  look  to  us  for  the  gift  of  God.  But 
I  said  that  we  never  thought  to  have  it  so.  He 
told  us,  in  many  ways,  that  this  was  his  choice, 
not  ours ;  and  if  He  has  chosen  thus  to  make  use 
of  us,  who  are  we  that  we  should  refuse,  or  plead 
our  unworthiness,  or  consent  to  our  timidity,  or 
fail  to  listen  to  the  divine  calling  given  to  those 
who  even  now  in  the  low  places  of  the  world  lift  up 
their  eyes  to  heaven  and  say  "  Our  Father  "  ?  I 
am  sure  that  we  can  see  how  very  much  pleasanter 
it  is,  how  much  more  generous,  how  much  more  like 
the  kindness  of  Him  who  loves  all  his  children,  and 
delights,  not  merely  to  give  to  men  what  they  are 
able  to  receive,  but  to  give  to  men  what  they  are 
able  to  bestow,  that  He  advances  us,  because  He 
loves  us,  beyond  the  glory  of  taking,  even  from  the 
pierced  hands,  the  unsearchable  riches  of  Christ, 


THE  PLACE  OF  THE  BRANCH  137 

to  that  glory  of  which  Christ  himself  bore  witness 
in  the  words  which  we  hear  long  after  the  gospel 
has  been  spoken,  "  It  is  more  blessed  to  give  than 
to  receive."  The  place  of  the  branch  is  indeed 
the  place  of  receiving,  for  the  life  of  the  vine 
flows  into  it ;  but  the  place  of  the  branch  is  the 
place  of  giving,  for  the  divine  life  flows  from  it 
into  fruit  which  makes  glad  the  heart  of  man.  It 
is  not  that  we  are  simply  used,  that  we  are  like  the 
channel  through  which  the  river  flows,  never  con- 
senting to  give  it  a  path  to  the  sea,  or  are  merely 
consenting  to  the  honor  of  such  service  ;  but  that 
all  our  power,  in  all  its  liberty,  our  highest  facul- 
ties in  their  noblest  employ,  are  engaged  in  this 
transmitting  of  the  blessing  of  God.  The  will  of 
God  enters  into  our  will,  which  welcomes  it,  and 
gives  to  it  a  freeman's  liberty,  and  wills  to  do  the 
will  of  God.  It  flows  into  our  affections,  which 
rejoice  to  be  quickened  and  purified  by  its  presence, 
and  which  give  themselves  and  the  love  of  God 
into  ministries  for  beautifying  the  earth.  It  flows 
into  all  our  heart,  into  all  our  life,  informing,  enno- 
bling, enabling,  making  our  liberty  real  in  the 
added  strength  it  gives  to  it,  making  it  blessed  in 
the  divine  grace  with  which  it  inspires  it  for  the 
fulfillment  of  its  highest  aspirations,  for  the  glo- 
rifying of  its  noblest  thought. 

I  wish  that  we  mis^ht  come  to  see  this.     I  wish 


138     THE  PLACE  OF  THE  BRANCH 

very  much  that  we  all  might  come  to  know  and 
confess  how  magnificent  a  thing  it  is  to  live,  to 
bear  the  image  and  likeness  of  God,  to  have  his 
life  our  life,  his  thought  our  thought,  to  be  in  his 
wisdom  and  by  his  decree  indispensable  to  his  in- 
tent of  love,  to  his  eternal  desire  to  bless  the  world. 
I  know  how  hard  it  is  to  feel  it;  even  while  I 
speak  the  words  to  you  my  own  heart  comes  far, 
very  far,  from  knowing  how  true  they  are,  how 
true  they  must  be,  how  sincere  is  their  disclosure 
of  the  Eternal  Love ;  how  divine,  immortal,  is  the 
life  to  which  they  lead  us.  But  let  us  not  in  all 
our  distrust  and  with  all  our  humility  oppose  our- 
selves to  the  heart  of  the  Eternal  which  is  "  most 
wonderfully  kind,"  or  fail  to  accept  the  appoint- 
ment of  his  compassion  and  his  love  who  gave  his 
Son  from  heaven,  and  who  gives  his  heavenly  Son 
to  the  world  through  our  lives.  Oh,  that  we  had 
faith  enough,  humility  enough,  aspiration  enough, 
to  read  into  our  thoughts  and  to  write  over  our 
hearts  and  upon  our  lips  the  words  of  infinite 
assurance,  "  I  am  the  vine,  ye  are  the  branches ; 
herein  is  my  Father  glorified  that  ye  bear  much 
fruit ;  and  so  shall  ye  be  my  disciples !  " 

I  think  we  can  all  feel  the  delight,  the  inex- 
pressible advantage,  of  thus  finding  the  goodness 
of  God  diffused  among  men  who  enjoy  it  them- 
selves, and  are  able  to  scatter  it  upon  the  air,  and 


THE  PLACE  OF  THE  BRANCH  139 

to  make  it  everywhere  the  blessing  of  men.  Sup- 
pose there  were  far  away  some  immense  tree,  only 
one  in  all  the  world  and  that  remote  from  men, 
bearing  roses  of  marvelous  beauty  and  of  surpass- 
ing fragrance,  and  that  every  year  some  ship  com- 
ing from  the  distant  shore  should  bring  to  us  the 
flowers.  How  we  should  hasten  to  the  pier,  watch 
for  the  coming  vessel,  take  the  things  of  beauty, 
examine  them,  enjoy  them,  treasure  them !  What 
a  delight  it  would  be,  and  what  a  privilege,  to  live 
where  they  might  come  to  us !  But  think  how 
much  better  is  that  common  blessing  so  familiar 
to  us,  coming  now  to  be  received  again,  as  "  the 
miracle  of  spring"  becomes  the  daily  beauty  of 
the  summer,  when  every  one,  the  poor  man  and  the 
child,  can  have  the  roses  growing  under  his  own 
window,  can  watch  the  first  appearing  of  the  leaves, 
can  see  the  buds  form  themselves,  and  expand  and 
open,  and  put  forth  the  heralds  of  their  beauty, 
and  slowly  burst  into  the  roses  which  we  may  look 
upon  as  they  grow,  which  we  may  take  into  our 
hands,  which  we  may  carry  to  the  sick,  which  we 
can  place  in  the  guest-chamber  to  give  the  welcome 
of  beauty  to  a  coming  friend.  Splendid  it  might 
be  and  glorious,  the  one  rose-tree  in  the  heart  of 
India ;  but  more  glorious  still,  and  abounding  in 
all  which  makes  us  happier,  more  full  of  joy  in  the 
good  gift,  are  the  countless  roses  which  keep  their 
sweetness  beside  our  door. 


140  THE  PLACE  OF  THE  BRANCH 

But  there  are  other  advantages  that  might  be 
mentioned  here.  By  this  method  of  giving  the 
blessing  through  the  vine,  and  the  blessing  of  the 
vine  through  many  branches,  the  fruit  is  found  in 
many  places  and  at  all  times,  and  where  the  bless- 
ings of  God  come  to  men  through  men,  it  makes 
them  more  real  to  us,  perhaps  easier  to  take  them 
because  the  hand  of  a  neighbor  is  reached  out  to  us. 
Then  those  who  bring  the  blessings  to  us  are  those 
who  have  made  proof  of  them.  They  bring  to  us 
comfort  which  they  have  themselves  felt.  They 
stand  as  witnesses  to  the  transforming  and  sustain- 
ing power  of  the  truth  they  preach  to  us.  They 
illustrate  in  their  own  lives  and  out  of  their  own 
experience  that  which  evidently  our  like  necessity 
requires  and  can  enjoy.  They  teach  us  the  grace 
of  prayer  by  praying  themselves.  They  show  us 
faith  by  being  faithful.  They  make  us  know  the 
power  of  the  spirit  of  God  by  living  in  the  power 
of  the  spirit.  They  are  living  witnesses,  wearing 
worthily  the  name  which  the  ascending  Lord  gave 
to  men  that  day  when  He  was  to  ascend  from 
Olivet,  saying,  "  Ye  shall  be  witnesses  unto  me." 

There  is  another  advantage  to  be  noticed  of 
which  we  are  inclined  to  make  less  account,  but 
which  we  do  not  quite  forget,  and  which  it  is  surely 
like  the  good  Lord  who  loves  us  all  constantly  to 
remember,  and  that  is  the  great  advantage  it  is  to 


THE  PLACE  OF  THE  BRANCH  141 

US  to  carry  to  the  world  the  gift  of  God.  What 
can  be  purer  delight  than  to  stand  between  his 
infinite  compassion  and  the  world  toward  which 
He  is  compassionate,  and  to  take  from  his  hands, 
which  overflow  with  goodness,  the  goodness  He 
would  give  to  those  He  loves  ?  It  is  not  merely 
comfort  or  sympathy.  The  world  is  not  a  hospital, 
and  life  is  not  a  walk  through  its  wards  with  med- 
icine in  our  hands.  It  is  a  place  where  the  sick 
are,  and  the  poor,  and  the  sad,  and  it  is  our  priv- 
ilege to  carry  to  them  the  solace  of  God ;  but  the 
world  is  quite  as  really  and  more  largely  a  gymna- 
sium where  we  can  set  all  our  powers  in  exercise, 
and  train  ourselves  until  we  become  athletes,  with 
a  vigorous  faith,  an  exultant  hope,  and  a  charity 
that  never  can  be  tired.  For  our  own  growth  in 
all  that  is  worthy  of  us,  for  the  enlargement  of 
our  manhood,  for  the  expansion  of  our  own  hearts, 
do  we  need  what  is  so  generously  granted  us,  the 
opportunity  in  God's  name  to  be  God's  ministers 
of  his  mercy  to  the  world.  The  fruitful  branch 
has  not  merely  the  joy  of  fruitage  as  a  memory  or 
a  present  consciousness,  but  the  confidence  that 
bearing  fruit  is  but  the  prelude  to  bearing  more 
fruit,  and  that  the  delight  of  the  life  which  is  ap- 
pointed us  is  the  certain  anticipation  of  more  life 
and  more  delight  which  are  close  at  hand. 

We  ought  to  notice  that  it  is  a  very  great  honor 


142  THE  PLACE  OF  THE  BRANCH 

that  God  gives  when  He  brings  to  us  his  strong 
commandments  which  are  not  trivial  wishes  for 
feeble  men,  an  easy  path  for  timid  feet,  a  small 
task  for  small  minds,  but  are  great  commandments, 
sublime,  calling  for  highest  virtue,  yet  bidding  us 
do  nothing  which  is  not  possible,  and  to  do  those 
things  which  shall  make  us  most  like  Himself.  In 
these  opportunities  for  service  a  like  honor  comes 
to  us.  We  are  not  called  to  little  things,  chance 
gifts,  the  teaching  of  things  that  we  have  studied 
out,  to  the  giving  of  that  which  our  unskilled  fingers 
have  made.  We  are  first  empowered  with  divine 
life,  truth,  energy,  and  then  permitted  to  give  to 
men  great  gifts  which  shall  make  them  think  of  the 
great  Giver.  The  form  of  the  gift  may  be  small, 
the  deed  of  helpfulness  may  be  in  some  common 
way,  but  nothing  is  small  or  common  which  helps 
men  to  live  a  truer  life  in  a  finer  spirit.  Graciously 
sublime  is  that  teaching  of  our  Lord  which  sounds 
to  us  like  duty,  but  to  the  open  eye  looks  like 
glory :  "  Let  your  light  so  shine  before  men  that 
they  may  see  your  good  works  and  glorify  your 
Father  which  is  in  heaven."  But  why  should  we 
give  the  glory  to  Him  ?  Because  the  good  works 
are  his;  it  is  the  life  of  the  vine  which  by  the 
branch  becomes  the  grape. 

It  is  noticed  that  in  all  this  there  is  no  descrip- 
tion of  the  fruit.     No  description  is  needed.     God 


THE  PLACE  OF  THE  BRANCH  143 

knows  well  what  He  will  do.  He  comes  with  his 
own  purpose  to  us.  We  learn  it  from  Him.  We 
fulfill  it.  The  vine  knows  how  to  bear  grapes,  and 
it  is  the  knowledge  of  the  vine  that  the  branch 
uses.  Yet  we  are  well  able  to  see  as  we  look  at 
the  fruitful  life  of  Christ  in  the  world,  what  the 
fruit  is.  We  see  it  at  Nazareth,  when  He  tells 
what  He  will  do.  We  hear  it  when  He  sends  the 
word  of  confidence  to  his  forerunner  who  is '  in 
prison.  We  find  it  in  that  life  so  full  of  benefi- 
cence when  words  of  blessing  fell  from  his  lips, 
and  strength  from  his  hands,  when  light  flashed 
from  the  ends  of  his  fingers,  and  healing  was 
plucked  from  the  border  of  his  robe ;  and  in  the 
redeeming  purpose  which  He  steadily  declared, 
which  led  him  to  Jerusalem  and  Gethsemane  and 
Calvary.  That  which  He  did,  being  here.  He 
would  still  be  doing  and  completing;  only  now 
He  has  ascended,  and  will  stand  in  those  He  has 
appointed  in  his  place.  "I  am  the  vine,  ye  are 
the  branches,"  He  said. 

Have  we  learned  this  ?  Not  all  of  us.  Few  of 
us  perfectly.  Hence  it  is  that  the  world  is  still  so 
poor,  so  blind  and  sorrowful.  We  believe  in  Him 
and  would  serve  Him.  We  look  upon  the  world 
and  pity  it,  but  we  do  not  readily  keep  our  faith 
and  love  together.  One  of  the  wisest  of  our  Har- 
vard professors  said  to  me,  "  There  are  plenty  of 


144  THE  PLACE  OF  THE  BBANCH 

students  who  know  two  and  two,  but  there  are  few 
students  who  know  that  two  and  two  make  four ; " 
that  is,  who  are  able  to  combine  the  different 
parts  of  their  knowledge,  to  see  the  principles  of 
life  in  history,  and  the  meaning  of  history  in  the 
principles  which  it  embodies.  With  all  good  in- 
tentions we  may  fail  in  that  way,  praying  to  God 
and  worshiping  Him  as  if  the  world  were  not  given 
into  our  keeping,  or  trying  to  keep  the  world  as 
if  it  were  not  God  who  had  intrusted  it  to  us.  If 
now  we  can  see  that  as  branches  the  vine  depends 
upon  us,  and  if  we  can  see  that  men  are  looking 
to  us,  we  shall  be  incited  to  turn  the  life  of  God 
into  fruit,  that  He  may  be  served,  and  to  give  the 
fruit  to  men  that  their  wants  may  be  regarded. 
We  have  no  call  to  be  anxious  for  the  world,  but 
to  be  diligent  in  our  care  for  it.  God  has  never 
forsaken  the  world.  Why  should  He  not  care  for 
it  ?  Shall  we  stand  at  one  side,  then,  and  let  Him 
do  his  work?  Nay,  stand  at  two  sides,  and  let 
Him  do  his  work.  The  branch  has  two  extremi- 
ties. Let  us  cling  on  the  one  side  to  the  Lord 
whom  we  trust  and  serve,  and  take  abundant  life 
from  Him,  and  then  bear  it  on  to  those  whom  we 
can  reach,  uniting  thus  our  fidelity  to  Him  who 
has  appointed  us  with  our  charity  for  those  who 
are  given  to  our  care.  The  disciples  followed 
Christ,  and    believed   in  Him.     They  pitied  the 


THE  PLACE  OF  THE  BRANCH  145 

hungry  multitude,  and  would  have  had  them  sent 
to  the  villages  to  buy  bread.  Christ  called  upon 
them  not  to  separate  what  He  had  joined  together ; 
to  hold  fast  their  faith  in  Him  and  their  pity  for 
the  people ;  and  while  like  branches  they  reached 
out  to  the  multitude  seated  upon  the  grass,  He 
walked  with  them,  and  by  their  hands  made  the 
scanty  loaves  feed  the  waiting  thousands. 

Oh,  friends,  let  us  know  our  calling  and  accept 
it !  Pray  and  work,  pray  for  the  poor  as  we  do, 
but  never  forget  to  pray  for  ourselves.  Pray  for 
those  who  need  our  help,  to  Him  whose  help  we 
need.  We  pray  much  for  others.  It  is  well. 
Suppose  for  a  day  or  two  we  give  the  burden  of 
our  prayers  to  petitions  for  ourselves  ;  not  praying 
immediately  that  the  people  may  pluck  grapes,  but 
praying  immediately  that  we  may  give  the  people 
grapes  which  they  can  pluck.  Pray  that  there 
may  be  no  hungry  children  in  the  world,  but  pause 
long  enough  to  carry  out  the  bread  we  have,  or  to 
get  more  bread  that  we  may  carry  out.  Pray  that 
the  kingdom  of  God  may  come,  but  meanwhile  see 
that  no  missionary  is  recalled  and  no  missionary 
school  is  closed.  The  world  will  want  but  little 
so  soon  as  we  have  taken  much,  and  if  we  are 
faithful  in  receiving,  the  world  will  be  blessed  in 
receiving  also.  Give  what  you  have  is  a  prudent 
rule ;  but  have  what  you  can  give  is  a  true  law  for 
ourselves  and  for  the  world. 


146  THE  PLACE  OF  THE  BRANCH 

May  I  tell  you  now  a  little  thing  that  came  to 
me  last  night  ?  I  had  been  thinking  all  the  week 
upon  this  which  I  have  said,  and  it  seemed  to  need 
clearness  in  my  thought ;  and  so,  when  Saturday 
was  over,  a  long  and  weary  day,  I  sat  before  a 
blackened  hearth.  Then  a  boy,  standing  for  one 
who  brings  a  divine  life,  laid  logs  of  wood  one 
upon  another,  and  in  some  mysterious  way  a  fire 
sprang  up  among  them.  It  flowed  over  them,  and 
made  them  glow  in  splendor,  and  they  entered  into 
it  all,  and  crackled,  and  snapped  their  fingers  in 
delight;  and  the  fire  warmed  them  to  the  heart, 
and  then  they  gave  out  the  warmth,  and  I  felt  it 
who  sat  before  them,  and  the  whole  room  felt  it. 
The  fire  rose  up  between  the  logs  leaping  and 
dancing,  and  sending  out  its  light  to  illiunine  the 
room,  and  making  the  evening  air  within  bright 
and  warm.  I  wondered  whether  it  was  the  fire 
that  made  the  wood  bum,  or  the  wood  that  made 
the  fire  burn,  and  I  could  not  wait  to  find  out. 
But  that  which  I  had  been  thinking  about,  and 
waiting  for,  came  to  me  in  the  simple  parable  of 
fire  and  wood.  For  thus  it  is  the  life  of  God 
comes  to  us,  brightening  our  life,  warming  our 
heart,  sending  forth  its  own  brightness  in  ours, 
and  taking  us  up  into  its  own  thought  and  intent ; 
living  in  us,  letting  us  live  in  it,  till  the  world  is 
helped  to  God's  life  and  ours,  our  life  and  God's, 


THE  PLACE  OF  THE  BRANCH  147 

and  no  one  thinks  to  part  the  two.  Do  not  lay  a 
heavy  hand  on  my  frail  analogy.  I  know  how 
fragile  it  is.  It  came  to  me  when  I  needed  it, 
therefore  I  tell  it  here.  Can  we  let  the  divine  life 
come  to  us,  set  us  on  fire,  enshroud  us  with  its 
glory  ?  Can  we  consent  that  it  shall  seem  to  con- 
sume us,  while  it  takes  our  life  into  itself,  and  as- 
cending bears  it  into  the  Eternal  Life  and  Light  ? 


IX 

THE  STORY  OF  A  NEW  ENGLAND  CHURCH 
Psalm  cxxii. 


THE  STORY  OF  A  NEW  ENGLAND 
CHURCH 


On  the  third  day  of  October,  1635,  the  ship 
Defence,  of  London,  arrived  at  Boston.  It  had 
been  a  "  longsome  voyage  "  of  nearly  two  months, 
for  the  ship  was  "  very  rotten  and  unfit  for  such  a 
voyage,"  and  at  the  first  storm  began  to  leak  badly, 
so  that  the  passengers  thought  they  might  have  to 
turn  back.  Among  her  passengers  was  a  young 
Puritan  minister  who  had  been  driven  out  of 
England,  with  his  wife  and  young  child.  They 
were  welcomed  by  many  friends,  and  entertained 
for  a  day  or  two,  and  then  they  crossed  the  river 
to  Newtown.  It  happened  just  at  that  time  that 
many  of  the  settlers  of  this  village  were  preparing 
to  remove  to  Connecticut.  This  young  minister, 
Thomas  Shepard,  and  his  friends,  numbering  about 
sixty  persons,  decided  to  remain  until  they  could 
find  a  better  place,  and  a  few  of  the  former  settlers, 
reluctant  to  remove,  remained  with  them.  Among 
these  was  John  Bridge,  a  man  prominent  in  the 
affairs  of  the  town,  whose  services  have  recently 


152      STORY  OF  A  NEW  ENGL.iND  CHURCH 

been  recognized  in  a  statue  of  bronze.  He  was 
among  those  who  had  invited  Shepard  to  come  to 
the  New  World,  and  had  provided  a  place  for  him. 
In  the  following  February  these  new  comers  desired 
to  be  properly  organized  as  a  church.  They  gained 
the  approbation  of  the  magistrates,  and  invited  the 
neighboring  churches  to  be  present  and  to  assist 
"in  constituting  their  body."  With  carefulness 
and  dignity,  with  regard  for  order,  and  an  ample 
sense  of  the  fitness  of  things,  they  formed  the  new 
church,  following  in  their  thought  the  simple 
methods  of  the  New  Testament.  The  leading 
members  were  men  of  learning,  high  character,  and 
exalted  purpose,  who  had  consented  to  become 
exiles  that  they  might  enjoy  the  religious  liberty 
which  was  to  them  more  than  comfort  and  life. 
They  entered  into  a  solemn  covenant  whereby  they 
promised  to  walk  in  all  their  ways  according  to  the 
rules  of  the  gospel,  "  and  in  mutual  love  and  respect 
each  to  other,  so  near  as  God  shall  give  us  grace." 
They  were  few  in  number,  perhaps  only  seven,  for 
it  was  considered  that  seven  was  a  convenient 
number  for  a  church.  Thus  the  beginning  was 
made.  It  was  great  in  its  intent  and  in  its  results. 
It  was  an  entire  church  :  independent,  in  that  there 
was  no  human  authority  over  it ;  Congregational,  in 
that  it  was  in  fellowship  with  all  the  churches  along 
the  New  England  coast.     Clearly,  the  church  was 


STOBY  OF  A  NEW  ENGLAND  CHUBCH     153 

not  the  house  in  which  it  worshiped.  It  did  not 
include  those  of  the  company  who  had  not  entered 
into  covenant.  It  did  not  include  any  of  the  other 
villagers,  though  they  might  be  connected  with  it 
in  its  services,  and  aid  in  meeting  its  expenses. 
The  church  was  those  men  and  women,  and  only 
those,  who  had  made  covenant  one  with  another 
in  the  sight  of  God.  In  this  integrity  it  was  to 
remain. 

The  wife  of  the  young  minister  had  encouraged 
him  to  leave  his  own  country  and  seek  another 
beyond  the  sea.  His  own  account  of  her  influence 
is  full  of  meaning :  "  My  dear  wife  did  much  long 
to  see  me  settled  there  in  peace,  and  so  put  me  on 
to  it."  The  name  of  Margaret  Shepard  deserves 
the  honor  with  which  it  is  regarded.  Her  husband's 
testimony  is  all  that  she  could  desire  :  "  When  the 
Lord  had  fitted  a  wife  for  me  he  then  gave  me 
her,  who  was  a  most  sweet,  humble  woman,  full  of 
Christ,  and  a  very  discerning  Christian ;  a  wife 
who  was  most  incomparably  loving  to  me  and  every 
way  amiable  and  holy,  and  endued  with  a  very 
sweet  spirit  of  prayer."  ..."  Thus  did  I  marry 
the  best  and  fittest  woman  in  the  world  unto  me." 
The  voyage  had  been  a  very  hard  one  for  the  young 
Yorkshire  mother.  In  one  of  the  many  storms,  the 
husband  writes,  "my  dear  wife  took  such  a  cold 
and  got  such  weakness  as  that  she  fell  into  a  con- 


154     STORY  OF  A  NEW  ENGLAND  CHURCH 

sumption,  of  which  she  afterward  died ;  and  also 
the  Lord  preserved  her  with  the  child  in  her  arms 
from  imminent  and  apparent  death,  for  by  the 
shaking  of  the  ship  in  a  violent  storm  her  head  was 
pitched  against  an  iron  bolt  and  the  Lord  miracu- 
lously preserved  the  child  and  recovered  my  wife. 
This  was  a  great  affliction  to  me,  and  was  a  cause 
of  many  sad  thoughts  in  the  ship  how  to  behave 
myself  when  I  came  to  New  England."  We  must 
allow  the  sorrowing  minister  to  continue  the  story 
of  his  wife.  A  fortnight  after  the  formation  of  the 
church,  "  my  dear  wife  Margaret  died,  being  first 
received  into  church  fellowship,  which  as  she  much 
longed  for  so  the  Lord  did  so  sweeten  it  unto  her, 
that  she  was  hereby  exceedingly  cheered  and  com- 
forted with  the  sense  of  God's  love,  which  continued 
until  her  last  gasp." 

We  can  have  no  better  waymarks  for  the  story 
we  are  relating  than  the  series  of  meeting-houses  in 
which  the  church  had  its  home.  The  first  was  one 
which  it  had  taken  from  the  earlier  settlers.  It 
stood  by  the  side  of  the  river,  and  it  was  a  small 
house,  probably  of  logs,  but  was  dignified  with  a 
bell.  It  could  not  have  been  humbler  than  the 
first  meeting-house  in  Boston,  which  had  mud  walls 
and  a  thatched  roof.  It  was  a  small  house,  but  it 
was  the  home  of  great  men  and  great  deeds.  At 
the  organization  of  the  church  we  must  imagine  the 


STOBY  OF  A  NEW  ENGLAND  CHURCH     155 

presence  of  the  two  Winthrops,  and  Harry  Vane, 
Dudley  and  Haynes,  Cotton  and  Wilson,  Hooker 
and  Mather ;  and  among  the  members  of  the  church 
were  men  of  prominence  in  the  colony.  The  humble 
structure  contented  men  who  had  left  the  stately 
churches  of  England  that  they  might  enjoy  freedom 
of  thought  and  speech.  "A  wilderness  is  sweet 
with  liberty."  The  house  was  the  scene  of  large 
events.  Dates  are  of  importance  here.  It  was  in 
February  that  the  church  was  formed.  In  October 
of  the  same  year  the  General  Court  passed  an  order, 
"  To  give  Four  Hundred  Pounds  towards  a  School 
or  College,"  In  1637,  the  Court  appointed  twelve 
eminent  men  "to  take  order  for  a  College  at 
Newtown."  Thomas  Shepard  was  one  of  the  twelve, 
and  it  is  given  as  a  reason  for  erecting  the  college 
in  Newtown  that  this  was  "  place  very  pleasant  and 
accommodate,"  and  then  "  under  the  orthodox  and 
soul-flourishing  ministry  of  Mr.  Thomas  Shepard." 
In  1638,  the  place  was  called  Cambridge,  because 
the  college  was  here,  and  nearly  all  the  men  who 
were  interested  in  it  had  been  trained  on  the  banks 
of  the  Cam.  In  that  year,  1638,  John  Harvard 
died,  bequeathing  his  library  and  one  half  of  his 
property  to  the  young  college.  The  amount  was 
nearly  double  the  appropriation  made  by  the 
General  Court.  That  Massachusetts  Assembly, 
presided  over  by  Harry  Vane,  has  been  said  to  be 


156     STORY  OF  A  NEW  ENGLAND  CHURCH 

"the  first  body  in  which  the  people,  by  their 
representatives,  ever  gave  their  own  money  to  found 
a  place  of  education."  It  was  fitting  that  it  should 
bear  the  name  of  Harvard  and  that  his  statue,  the 
gift  of  John  Bridge,  a  deacon  of  the  church,  should 
stand  among  the  University  buildings.  The  tribute 
of  Shepard  to  Harvard  is  a  biography  :  "  This  man 
was  a  scholar  and  pious  in  his  life  and  enlarged 
toward  the  country  and  the  good  of  it  in  life  and 
death."  Both  men  were  of  Emmanuel  College, 
where  the  Puritan  influence  was  strong  and  bold ; 
both  felt  the  spirit  of  their  time  and  their  place, 
which  they  bore  with  them  over  the  sea  and 
embodied  in  the  new  church  and  the  new  college. 
No  one  knows  the  exact  burial-place  of  either  of 
the  men,  but  each  has  a  nobler  monument.  In  1642 
the  first  college  Commencement  was  held  in  the  log 
meeting-house.  The  class  was  small.  In  1646  but 
nine  men  were  graduated,  and  in  1686  but  seven. 
A  church  of  seven  members  was  not  small  by 
comparison,  and  the  numbers  were  speedily  and 
steadily  enlarged.  In  1648  the  Cambridge  plat- 
form of  church  discipline  was  framed  by  a  synod 
assembled  in  the  same  meeting-house,  and  this 
became  the  basis  for  the  churches  of  the  colony. 
The  small  church,  in  the  small  house,  preserved 
with  dignity  the  ordinances  of  religion.  The 
piembers  of  the  church  bore  their  part  in  all  the 


STOBY  OF  A  NEW  ENGLAND   CHURCH     157 

affairs  of  the  town  and  made  with  those  who  did 
not  enter  into  their  covenant  the  community  of 
common  interests  and  a  common  life.  It  was  a 
wonderful  advantage  to  church  and  town  that  the 
first  citizen  was  this  young  minister.  His  life  had 
been  a  troubled  one,  but  its  troubles  enhanced  its 
power.  His  biographers  well-nigh  exhaust  the 
language  in  their  attempts  to  describe  him.  They 
present  him  as  "a  poor,  weak,  pale-complexioned 
man,"  but  again  as  "  the  holy,  heavenly,  sweet, 
affecting  and  soul-ravishing  minister  ;  "  "  this  soul- 
melting  preacher."  He  was  "  that  gracious,  sweet, 
heavenly-minded  and  soul-ravishing  minister,  in 
whose  soul  the  Lord  shed  abroad  his  love  so 
abundantly  that  thousands  of  souls  have  cause  to 
bless  God  for  him."  One  of  the  college  students 
has  recorded  the  impression  made  upon  him  by  the 
godly  minister  to  whom  he  listened:  "Unless  it 
had  been  four  years  living  in  heaven,  I  know  not 
how  I  could  have  more  cause  to  bless  God  with 
wonder,  than  for  those  four  years."  He  was  a 
scholar  who  carried  his  entire  learning  and  ability 
into  his  work.  We  have  his  sermons  still,  and  they 
are  good  reading,  even  now.  With  his  opinions 
few  would  now  entirely  agree,  but  to  the  principles 
upon  which  they  were  based,  and  the  spii'it  with 
which  they  were  inspired,  thoughtful  men  will  pay 
reverence.     Some  one  has  made  the  computation 


158     STOBT  OF  A  NEW  ENGLAND  CHURCH 

that  in  the  treatise  upon  the  Religious  Affections, 
by  Jonathan  Edwards,  more  than  half  the  quota- 
tions are  from  Shepard.  His  writings  are  rich  in 
pithy  sentences.  I  wish  that  I  could  repeat  many 
of  them.  Thus  he  illustrates  the  wealth  of  the 
poor  man  who  is  united  to  Christ :  "  A  woman  that 
is  matched  to  a  prince  may  have  never  a  penny  in 
her  purse,  and  yet  she  rejoiceth  that  her  husband 
hath  it."  I  must  add  this.  "  Mariners  long  to  be 
on  shore ;  but  before  they  come  there  they  would 
not  venture  in  a  mist,  but  see  land  first ;  so  should 
we  desire  the  Lord  in  the  land  of  the  li\dng.  It  is 
the  honor  of  a  Christian  to  be  ripe  for  death 
betimes,  yet  still  before  he  is  ripe  he  is  not  to  d.esire 
it.  Children  that  will  be  up  before  it  is  day  must 
be  whipped ;  a  rod  is  most  fit  for  them ;  stay  till  it 
is  day,"  His  preparation  for  preaching  furnishes 
a  good  example  for  the  preachers  of  later  times. 
It  is  said  that  he  always  finished  his  preparation 
for  the  pulpit  by  two  o'clock  on  Saturday  afternoon, 
accounting  "  that  God  would  curse  that  man's  labors 
who  goes  lumbering  up  and  down  the  world  all  the 
week,  and  then  upon  Saturday  afternoon  goes  into 
his  study,  when,  as  God  knows,  that  time  were  little 
enough  to  pray  in  and  weep  in  and  get  his  heart 
into  a  frame  fit  for  the  approaching  Sabbath." 
We  cannot  overestimate  the  value  of  such  a  man 
to  the  new  community,  nor  can  we  trace  what  we 


STOBY  OF  A  NEW  ENGLAND  CHUBCH     159 

cannot  fail  to  acknowledge,  the  benefit  which  for 
many  generations  the  town  held  as  an  inheritance 
from  him. 

In  1637,  he  married  Joanna,  the  eldest  daughter 
of  his  friend,  Thomas  Hooker.  The  husband's 
record  is  artless  and  affectionate :  "  She  lived 
almost  nine  years  with  me,  and  was  the  comfort  of 
my  life  to  me."  Afterward  he  married  Margaret 
Boradel,  who  would  doubtless  have  gained  from 
him  a  similar  affectionate  testimony  had  he  lived 
to  make  a  record  of  her  excellence ;  but  in  1649, 
on  the  25th  of  August,  he  made  his  will  and  com- 
mitted his  soul  to  God.  He  had  prepared  himself 
for  the  hour  of  his  departure.  "  As  to  myself,"  he 
said,  "  I  can  say  three  things :  that  the  study  of 
every  sermon  cost  me  tears  ;  that  before  I  preached 
a  sermon  I  got  good  by  it  myself;  and  that  I 
always  went  up  into  the  pulpit  as  if  I  were  to 
give  up  my  account  to  my  Master."  He  was  natu- 
rally solicitous  for  the  church  in  which  he  had 
invested  his  life.  When  he  heard  that  Jonathan 
Mitchel,  a  graduate  of  the  college,  had  gained  the 
favor  of  the  people,  he  was  content.  To  the 
younger  minister,  he  said  that  "  this  was  the  place 
where  he  should,  by  right,  be  all  the  rest  of  his 
days."  He  asked  some  of  the  people  "  how  Mr, 
Mitchel's  first  sermon  was  approved  among  them. 
They  told  him  very  well.  Then,  said  he,  my  work 
is  done."     In  a  few  days  he  was  at  rest. 


160     STORY  OF  A  NEW  ENGLAND  CHURCH 

"  His  name  and  office  sweetly  did  agree  ; 
Shepard,  by  name,  and  in  his  ministry." 

Then  the  church  called  the  man  who  had  been 
approved  to  be  its  minister.  He  came  to  be  known 
as  the  "  matchless  Mitchel."  He  was  an  over-hard 
student,  it  is  said.  These  words  are  preserved, 
given  to  one  who  sought  his  counsel :  "  My  serious 
advice  to  you  is,  that  you  keep  out  of  company,  as 
far  as  Christianity  and  civility  will  give  you  leave ; 
take  it  from  me  !  the  time  spent  in  your  study  you 
will  generally  find  spent  the  most  profitably,  com- 
fortably, and  accountably."  "  The  College  was 
nearer  unto  his  heart  than  it  was  to  his  house, 
though  next  adjoining  to  it."  So  great  was  the 
esteem  in  which  he  was  held  that  President  Mather 
thus  advised  the  students :  "  Say  each  of  you, 
Mitchel  shall  be  the  example  whom  I  will  imitate." 
Richard  Baxter  said  of  him  "that  if  there  could 
be  convened  an  CEcumenical  council  of  the  whole 
Christian  world,  that  man  would  be  worthy  to  be 
the  Moderator  of  it." 

He  was  a  thorough  successor.  Not  only  did  he 
become  the  minister  of  the  church  and  the  tenant 
of  the  parsonage,  but  he  became  also  the  husband 
of  the  widow.  He  had  intended  to  marry  Sarah 
Cotton,  a  daughter  of  the  great  divine,  who  readily 
gave  his  consent.  "But  the  immature  death  of 
that  hopeful  young  gentlewoman  "  prevented  "  so 


STORY  OF  A  NEW  ENGLAND  CHURCH     161 

desirable  a  match."  Then  he  turned  to  the  young 
gentlewoman  who  had  been  so  lately  bereaved. 
The  students  celebrated  the  marriage  with  epitha- 
lamiums ;  and  upon  the  ancient  steward's  book  is 
an  entry  in  Mitchel's  account  whereby  he  is  debtor 
"  by  commones  and  sisinges  and  a  super  on  his 
weedinge  night." 

The  little  meeting-house  had  become  endeared  to 
the  church  as  its  home  for  fourteen  years,  and  it 
was  pleasant,  as  they  thought  of  it,  to  recall  the 
words  of  the  New  Testament,  which  truly  described 
it  as  "  a  place  by  the  river-side  where  prayer  was 
wont  to  be  made."  But  the  time  had  come  when 
the  church  must  move.  It  had  been  an  enterpris- 
ing church.  Not  content  with  the  sound  of  its 
bell,  it  sent  out  a  man  with  a  drum  to  call  the  peo- 
ple. Edward  Johnson's  story  has  come  down  to 
us,  of  his  wandering  out  from  Charlestown  till  he 
came  to  a  large  plain  where  he  heard  the  sound  of 
a  drum.  He  asked  a  man  whom  he  met  what  the 
drum  meant,  and  was  told  that  it  was  to  call  the 
people  to  Mr.  Shepard's  meeting-house.  From 
curiosity,  or  perhaps  from  the  fame  of  the  preacher, 
he  found  his  way  to  the  house,  whei'e  he  stayed 
until  the  pulpit-glass  was  turned  up  twice,  and  he 
was  "  metamorphosed,  and  was  fain  to  hang  down 
his  head  lest  his  watery  eyes  should  blab  abroad 
the   secret   conjunction   of   his   affections."      The 


162     STOBY  OF  A  NEW  ENGLAND  CHURCH 

result  was  that  he  resolved  to  live  and  die  with  the 
ministers  of  New  England. 

A  church  with  so  much  enterprise  must  advance 
with  the  town  in  which  it  lived.  So  it  moved  up 
to  the  college,  and  there,  within  what  is  now  the 
college  yard,  on  Watch-house  Hill,  the  second 
meeting-house  was  erected.  There  Mitchel's  minis- 
try was  passed  and  the  ministry  of  Urian  Oakes, 
at  once  the  minister  of  the  church  and  the  president 
of  the  college.  He  was  a  faithfid  man,  learned 
and  unwearied  in  the  abundant  services  to  which 
he  was  called.  But  at  length  it  became  necessary 
that  he  should  be  assisted,  and  Mr.  Nathaniel 
Gookin,  of  a  family  famous  in  the  early  annals  of 
the  town,  received  a  call "  to  be  helpful  in  the 
ministry  in  order  to  be  called  to  office  in  time 
convenient."  There  began  the  long  ministry  of 
William  Brattle,  of  another  prominent  family. 

It  may  be  well,  perhaps,  to  look  for  a  moment 
into  one  of  those  early  meeting-houses.  We  should 
find  a  plain  room,  divided  by  a  central  passage, 
the  men  upon  one  side,  and  the  women  upon  the 
other.  If  it  were  in  the  very  early  days,  not  un- 
likely some  of  the  men  would  have  carnal  weapons. 
A  little  later,  as  the  church  became  able,  the 
house  was  improved  according  to  the  custom  of 
the  times.  The  pulpit  was  an  elaborate  structure, 
with   a  sounding-board,  and  the   elders   and   the 


STOBY  OF  A  NEW  ENGLAND  CHURCH     163 

deacons  sat  under  it,  facing  the  congregation.  The 
boys  had  a  place  by  themselves,  with  a  tithing-man 
to  assist  them  to  good  behavior.  In  1666,  Thomas 
Fox  "  is  ordered  to  look  to  the  youth  in  time  of 
public  worship."  At  first  the  house  had  benches ; 
afterward  a  space  upon  the  floor  was  allotted  to 
one  who  wished  it,  and  there  he  erected  a  pit  or 
pew,  which  he  was  to  keep  in  repair,  and  he  was 
to  "maintain  all  the  glass  against  it."  When 
there  was  no  such  private  arrangement  seats  were 
assigned  to  the  people  according  to  their  rank,  or 
property,  or  age.  The  proper  length  for  a  sermon 
was  an  hour,  although  upon  occasions  the  preacher 
might  "  take  another  glass,"  as  it  was  facetiously 
described,  and  for  his  convenience,  a  well-regulated 
hour-glass  was  provided.  Every  Sabbath  afternoon, 
there  was  a  contribution,  when  the  people  passed 
up  to  the  deacons'  seats  with  their  offerings.  They 
went  with  suitable  decorum.  The  magistrates  and 
chief  gentlemen  went  first,  then  the  elders,  then 
all  the  congregation  of  men,  and  most  of  them  that 
were  not  of  the  church,  all  single  persons,  widows 
and  women  in  absence  of  their  husbands.  Money 
and  papers  were  dropped  into  a  box;  any  other 
chattel  was  set  down  before  the  deacons.  The 
stranger's  money  was  often  regarded  by  the  clergy- 
man as  his  perquisite.  His  salary  was  paid  from 
the  voluntary  contribution,  at  first,  but  afterwards 


164     STOBY  OF  A  NEW  ENGLAND  CHURCH 

by  taxation.  Mr.  Shepard's  salary  is  given  as 
seventy  pounds,  which  was  among  the  largest  of 
tiie  times.  Marriage  was  performed  before  a 
magistrate.  Winthrop  mentions  a  great  marriage 
in  Boston,  when  the  bridegroom  invited  his  minis- 
ter to  preach,  but  the  magistrate  sent  word  to  him 
to  forbear.  The  ministers  were  usually  present  at 
a  burial,  but  nothing  was  read  and  no  sermon  was 
made.  Funerals  were  somewhat  expensive,  espe- 
cially when  a  person  of  note  was  buried.  This 
became  more  exacting  as  life  became  more  luxuri- 
ous. In  1768,  there  is  a  record  of  a  burial  in 
Ipswich,  when  the  bearers  were  furnished  with 
gold  rings,  and  the  attending  ministers  received 
eighteen  pairs  of  white  leather  gloves.  At  length 
an  act  was  passed  to  retrench  these  extraordinary 
expenses. 

Fifty  years  passed  on,  and  the  church  in  Cam- 
bridge erected  its  third  house  of  worship  on  the 
same  place  in  the  college  yard ;  and  the  college, 
that  year,  1706,  graduated  seven  men.  Fifty 
years  later  the  church  erected  its  fourth  meeting- 
house, and  in  the  same  place ;  and  that  year  there 
were  twenty-five  graduates.  All  things  were  in- 
creasing. This  house  was  more  stately  than  the 
others.  The  college  gave  one  seventh  part  of  the 
cost  of  erecting  it  and  keeping  it  in  repair,  and 
thus  secured  privileges  for  its  officers  and  students. 


STORY  OF  A  NEW  ENGLAND   CHURCH     165 

The  connection  of  the  church  and  the  college, 
under  a  different  arrangement,  has  continued  until 
this  time.  That  was  a  distinguished  house.  Presi- 
dent Quincy  said  of  it  after  it  was  removed,  "  In 
this  edifice  all  the  public  Commencements  and 
solemn  inaugurations,  during  more  than  seventy 
years,  were  celebrated  ;  and  no  building  in  Massa- 
chusetts can  compare  with  it  in  the  number  of  dis- 
tinguished men  who  at  different  times  have  been 
assembled  within  its  walls."  Washington  and  his 
companions  in  arms  worshiped  there,  and  there 
Lafayette  was  welcomed  "  on  his  triumphal  visit  to 
the  United  States."  There  was  the  latter  half  of 
the  long  pastorate  of  Nathaniel  Appleton  which 
has  been  the  despair  of  his  successors ;  for  who 
can  hope  to  be  the  minister  of  one  people  for  sixty- 
six  years  ?  It  seems  almost  unkind  that  he  should 
have  held  so  long  the  monopoly  of  the  position. 
But  the  people  were  content.  He  was  well  es- 
teemed, and  many  traces  of  his  vigilance  remain. 
The  written  record  of  his  labors  comprises  little 
more  than  lists  of  persons  baptized,  married,  and 
received  into  the  church.  But  he  was  studious  in 
his  care  for  the  lands  belonging  to  the  church  and 
congregation,  and  devised  a  plan  for  enlarging,  by 
means  of  them,  the  revenues  of  the  parish.  He 
received  a  goodly  portion  of  his  salary  in  the  gifts 
of   the   people.     We  have  the  record  of  loads  of 


166     STORY  OF  A  NEW  ENGLAND  CHURCH 

wood  that  were  brought  to  him,  after  what  he 
terms  "  a  good  and  laudable  custom,"  that  had 
been  dead  before  Mr.  Brattle's  death,  but  had 
afterward  been  revived.  The  list  in  Mr.  Brattle's 
time  shows  the  simplicity  of  the  life  of  the  town 
and  church.  Goody  Gove  brought  a  pound  of 
butter,  Dr.  Oliver,  "  a  line  Pork,"  but  Sarah  Fer- 
guson presented  a  pig,  which,  however,  was  valued 
at  threepence  less  than  Dr.  Oliver's  section,  which 
gives  some  hint  of  the  dimensions  of  the  pig. 
Then  there  are  "  2  powthering  Tubs,"  a  tub  of  salt 
beef,  and  wine,  and  what  is  written  as  "  Bear,"  but 
was  in  all  probability  another  commodity.  Mr. 
Appleton's  salary  had  been  a  hundred  pounds,  yet 
in  1778  it  was  six  hundred  pounds.  In  '83,  it  had 
risen  to  two  thousand  and  twenty-five  pounds. 
There  is  history  between  these  payments.  Great 
things  had  been  done  between  '77  and  '83.  The 
large  salary  was  nearly  all  in  paper  currency,  with 
only  a  pittance  of  silver.  The  good  man  was  con- 
strained to  take  what  the  people  were  obliged  to 
give.  But  there  is  a  touching  pathos  in  the  simple 
statement  which  remains  upon  the  church  books, 
in  his  own  handwriting,  as  he  took  his  paper  bills 
and  consented  to  call  them  money,  "  although  they 
are  greatly  depreciated."  The  Revolution  had 
come  ;  the  colonies  had  become  a  republic,  and  we 
know  what  must  have  been  prominent  in  the  minds 


STORY  OF  A  NEW  ENGLAND  CHURCH     167 

of  minister  and  people,  the  theme  of  many  a  ser- 
mon, the  burden  of  many  a  prayer,  the  material 
for  many  anxious  conversations  along  the  streets 
and  in  the  homes,  and  at  last  the  spirit  of  the 
rejoicing  which  burst  into  song  and  rose  into  dox- 
ology. 

But  while  this  meeting-house  was  the  home  of 
the  people,  there  befell  the  church  a  greater  event 
than  had  entered  into  its  history  during  the  two 
centuries  which  were  gone.  In  that  house  was  the 
ministry  of  a  man  who  deserved  the  reverence  with 
which  he  was  regarded.  As  a  scholar  he  held  to 
the  principles  which  had  ruled  the  church  life  from 
the  beginning,  and  he  preached  the  truth  as  it  had 
been  proclaimed  in  four  meeting-houses,  and  illus- 
trated and  adorned  it  in  his  own  walk  and  conver- 
sation. The  early  part  of  the  century  was  a  period 
of  division  in  many  New  England  churches  by 
reason  of  new  opinions  which  had  come  in,  and 
later  than  in  most  places  the  separation  came  to 
this  church,  and  to  those  who  were  in  alliance  with 
it,  who  shared  in  the  cost  of  its  services,  and  were 
as  the  shell  to  the  kernel,  or  the  body  to  the  spirit. 
They  were  the  town,  or  that  portion  of  the  town, 
whose  religious  home  was  in  this  sanctuary.  A 
majority  of  the  parish,  as  it  was  termed,  were  in 
favor  of  the  new  opinions,  and  from  his  office  the 
minister  of  the  parish  was  dismissed.     About  two 


168     STORY  OF  A  NEW  ENGLAND  CHURCH 

thirds  of  the  church  and  one  half  of  the  congrega- 
tion adhered  to  him.  It  was  very  hard  for  this 
saintly  man  who  had  been  the  minister  of  church 
and  of  parish  for  thirty-seven  years.  He  was  sixty- 
six  years  old,  and  his  long  life  had  been  marked 
with  fidelity  and  devotion  which  no  one  ques- 
tioned. A  Sabbath  day  came  when  the  minister 
and  the  deacons  and  the  church  went  their  accus- 
tomed way  to  the  meeting-house,  to  find  it  closed 
against  them.  It  was  hard  for  the  sixty  persons 
who  were  in  sympathy  with  the  minister  to  leave 
for  this  cause  the  house  which  had  been  the  home 
of  their  fathers.  For  the  church  to  stand  with  the 
minister  was  by  the  decree  of  the  Court  the  relin- 
quishment of  the  civil  rights  which  belonged  to  it 
in  its  connection  with  the  parish,  and  of  the  pre- 
cious Communion  service,  and  the  money  which  it 
had  gathered  and  kept  for  charity.  The  ecclesias- 
tical rights  of  the  church  were  of  course  retained. 
With  heavy  hearts  the  church  and  the  minister 
with  his  deacons  turned  away  from  their  home.  It 
was. like  them  to  turn  away,  for  they  inherited  the 
spirit  and  the  act.  The  founders  of  the  church 
had  turned  away  from  their  homes  and  had  crossed 
the  sea.  These  new  exiles  only  crossed  the  street, 
but  the  street  was  wider  than  the  ocean  had  been, 
and  there  was  no  return.  Looking  down  upon  the 
public  square  which  is  now  the  scene  of  hopeless 


STOEY  OF  A  NEW  ENGLAND  CHURCH     169 

confusion,  but  then  was  resting  in  the  quiet  of  the 
Sabbath,  a  quietness  deepened  by  the  sadness  of 
their  spirit  and  the  solemnity  of  their  act,  stood 
the  plain  village  court-house.  Up  the  steps  of  this 
house  of  the  law  went  these  pilgrims,  great  in  their 
confidence  and  cherishing  their  alliance  with  the 
devoted  men  of  the  earliest  day.  It  was  a  meeting 
of  profound  and  sacred  interest  which  was  held  in 
this  strange  place  on  that  strange  morning.  There, 
for  two  years,  the  church  had  its  home.  For  their 
meetings  for  prayer  and  conference  they  resorted 
to  a  room  in  their  "  own  hired  house,"  and  at  dusk 
brave  women  were  seen  passing  along  the  streets, 
bearing  their  lamps,  —  brave  women,  for  as  they 
went  the  profane  jeered  at  them  as  "  foolish  vir- 
gins." The  term  was  not  well  chosen,  for  they 
had  oil  in  their  vessels  with  their  lamps,  —  the  oil 
which  had  not  failed  since  Margaret  Shepard 
walked  in  its  light. 

A  new  society  was  formed  which  should  take 
the  place  of  the  parish,  and  very  soon  the  purpose 
was  carried  out  to  erect  another  meeting-house  for 
themselves.  Neighboring  churches  gave  them  as- 
sistance, and  soon  the  old  church  and  new  society 
were  able  to  begin  their  work.  It  happens  often  in 
this  world  that  life  turns  upon  itself,  and  we  come 
back  to  places  to  which  we  were  once  accustomed. 
So  they  retraced  the  path  which  led  to  the  river. 


170     STORY  OF  A  NEW  ENGLAND  CHURCH 

and  to  the  place  where  the  log  meeting-house  had 
been.  In  two  centuries  the  house  had  been  re- 
moved, and  its  place  was  covered.  But  near  by, 
just  over  the  way,  was  a  lot  of  land  which  a  kind 
woman  of  the  church  gave  to  them,  and  there  they 
builded  their  house.  It  was  a  large  building  for 
them  and  for  their  ability,  but  it  was  suited  to 
their  wants,  and  was  not  without  taste.  Washing- 
ton Allston  drew  the  plan  for  the  tower,  and  the 
tradition  is  preserved  that  he  liked  to  take  stran- 
gers at  evening  to  a  spot  a  hundred  rods  from  the 
building,  and,  asking  his  companions  to  mark  the 
simple  beauty  of  the  unassuming  structure,  to 
repeat  the  familiar  lines,  — 

"  K  thou  -wonldst  view  fair  Melrose  aright, 
Go  visit  it  by  the  pale  moonlight." 

There  the  official  ministry  of  the  venerable  and 
venerated  Abiel  Holmes  came  to  a  close,  although 
he  lived  until  1837.  His  last  years  were  years  of 
usefulness  and  peace,  but  he  felt  deeply  the  pathos 
of  this  closing  period  of  a  long  life.  The  manu- 
script of  his  farewell  sermon  is  preserved.  The 
text  was  this :  "  For  now  we  live,  if  ye  stand  fast 
in  the  Lord."  It  was  full  of  affectionate  advice 
and  blessing.  The  impression  was  unspeakably 
touching,  when  after  the  sermon  the  aged  man  of 
God  gave  out  for  singing  the  71st  Psalm  :  — 


STORY  OF  A  NEW  ENGLAND   CHUBCH     171 

"  God  of  my  childhood  and  my  youth, 
The  guide  of  all  my  days, 
I  have  declar'd  thy  heavenly  truth. 
And  told  thy  wondrous  ways. 

"  Wilt  thou  forsake  my  hoary  hairs, 
And  leave  my  fainting  heart  ? 
Who  shall  sustain  my  sinking  years. 
If  God,  my  strength,  depart  ? 

"  The  land  of  silence  and  of  death 
Attends  my  next  remove  ; 
O,  may  these  poor  remains  of  hreath 
Teach  the  wide  world  thy  love  !  " 

He  died  in  charity  with  the  world.  To  a  friend 
who  bent  over  him  on  the  last  night  he  gave  indis- 
tinct utterance  to  his  thought,  and  said  that  he 
wished  his  injuries  written  in  sand.  On  the  day 
of  his  death  the  bells  of  the  town  were  tolled  in 
recognition  of  his  work  and  in  tribute  to  his  mem- 
ory. He  was  a  minister  of  the  old  school,  an  his- 
torical scholar  of  wide  repute,  a  gentleman  full  of 
courtesy  and  kindness,  a  Christian  in  whom  the 
steadiness  of  faith  was  blended  with  the  gentleness 
of  love.  Some  who  were  children  in  his  day  now 
recall  his  kindly  manner  toward  them,  and  like 
to  tell  how,  as  he  walked  the  street  with  his  well- 
remembered  cane,  he  would  pause  at  a  group  of 
school-children,  and  with  a  pleasant  question  and 
a  word  of  counsel,  would  draw  from  his  capacious 


172     STORY  OF  A  NEW  ENGLAND  CHURCH 

pocket  a  handful  of  confectionery,  which  he  dis- 
tributed among  the  expectant  listeners.  And  they 
tell  how  he  stood  before  the  pulpit  a  few  weeks 
before  his  death,  and  gave  a  book  to  each  of  the 
members  of  the  Sabbath-school  as  they  passed  be- 
fore him.  No  one  can  look  upon  the  placid  face 
of  the  good  man  without  feeling  respect  for  one 
who  had  served  his  generation  so  faithfully  and 
had  carried  himself  so  graciously  through  his  long 
life. 

A  young  man,  fresh  from  the  seminary,  had 
been  made  the  associate  of  the  old  minister,  and 
he  became  his  successor.  His  ministry  here  was 
of  importance,  but  was  very  brief.  After  less 
than  five  years  he  left  the  town  to  become  the 
minister  of  a  church  in  Boston.  This  is  note- 
worthy, as  the  only  instance  in  two  hundred  and 
sixty  years  in  which  a  minister  has  left  this  church 
to  become  the  pastor  of  another.  On  his  retire- 
ment another  minister  was  called,  who  for  thirty 
years  rendered  distinguished  service,  not  only  to 
his  own  people,  but  to  the  town  and  to  the  churches 
through  the  State.  Then  there  came  to  the  church 
a  minister  who  remains  until  now  in  his  place. 
He  found  the  meeting-house  pleasant  and  conven- 
ient, although  too  small,  after  having  been  three 
times  enlarged.  He  found  a  strong  body  of  men, 
a  very   compact  and   well-ordered    congregation. 


STORY  OF  A  NEW  ENGLAND   CHURCH     173 

Perhaps  the  experiences  through  which  the  church 
had  passed  had  given  it  the  habit  of  self-respect 
and  self-reliance.  There  were  men  strong  in  the 
law,  eminent  in  science,  prominent  in  business, 
with  honorable  women  not  a  few.  There  were 
younger  men  coming  forward  to  administer  the 
growing  enterprise  of  the  church,  and  the  young 
life  was  starting  up  which  gave  promise  of  new 
energy.  But  it  was  very  clear  that  the  church 
could  not  remain  in  the  meeting-house  which  it 
occupied.  It  turned  back  once  again,  and  pausing 
near  the  college  purchased  a  piece  of  ground 
which  seems  to  have  been  reserved  for  its  use. 
The  Washington  elm  was  growing  before  it,  and 
over  the  street  was  the  field  where  the  soldiers  of 
the  Revolution  had  their  tents,  while  just  beyond 
were  the  buildings  of  the  college.  A  skillful  fore- 
sight had  secured  the  place,  and  very  soon  there 
rose  upon  it  a  meeting-house  very  large  and  con- 
venient, imposing  in  its  architecture  and  generous 
in  all  its  appointments.  Upon  its  lofty  spire  is  the 
proud  cockerel  who  from  1721  watched  above  the 
houses  of  Boston.  To  this  new  house  the  church 
removed  in  1872 ;  there  it  has  had  its  home,  and 
with  its  steadily  enlarging  congregation,  with  stu- 
dents from  two  colleges,  with  strangers  from  many 
places,  it  has  done  its  work  for  the  people  who 
have  come  within  its  gates,  for  the  community 


174     STORY  OF  A  NEW  ENGLAND  CHURCH 

about  it,  for  the  country  in  whose  beginning  it 
shared,  and  for  the  wide  world  committed  to  its 
care.  The  membership  of  the  church  from  the 
seven  of  Thomas  Shepard's  day  has  come  to  be 
more  than  seven  hundred  who  are  banded  together 
in  devotion  to  the  ancient  faith,  and  in  the  fellow- 
ship of  the  ancient  covenant.  In  the  histoiy  of 
the  church  there  are  many  events  in  which  the 
good  hand  of  God  is  very  plainly  discerned,  — 
events  which  would  not  be  out  of  place  if  an  ex- 
tension were  to  be  made  of  the  Acts  of  the 
Apostles  and  they  were  included.  That  Provi- 
dence which  was  in  the  beginning  has  been  the  sun 
and  shield  of  the  church  from  its  first  days ;  and 
with  confidence  in  God's  purposes  the  church,  now 
strong  and  full  of  spirit,  looks  willingly  down  the 
waiting  years. 

But  what  does  all  this  mean?  It  means  that 
the  faith  "  once  for  all  delivered  unto  the  saints  " 
has  been  preserved  and  has  been  preached  as  it 
had  been  received  and  trusted  by  those  who  were 
called  here  to  make  the  church  of  God.  We  have 
connected  the  history  with  the  six  meeting-houses, 
but  each  house  has  been  more  than  a  dwelling- 
place  ;  it  has  been  the  testimony  of  the  people  to 
God.  The  walls,  the  spire,  the  bell,  declare  his 
glory,  and  one  who  looks  intelligently  upon  the 
house  thinks  of  God.    It  has  been  the  home  of  the 


STOBY  OF  A  NEW  ENGLAND  CRUBCH     175 

Christ  whose  name  is  upon  the  church  of  God. 
The  meeting-house  has  been  the  place  wherein  He 
could  meet  his  people,  speak  to  them,  comfort 
them,  impart  to  them  of  his  own  life,  send  them 
out  to  minister  to  others.  The  meeting-house  is 
the  home  of  the  young  who  are  brought  to  it, 
where  they  are  taught  and  trained  in  truth  and 
service  and  made  ready  for  the  time  when  the 
church  shall  be  in  their  hands.  The  meeting- 
house is  the  place  of  memorial,  the  home  of  those 
who  live  with  God.  They  have  their  separate 
homes,  but  only  in  the  house  of  God  are  they 
brought  together  where  each  generation  can  hold 
fellowship  with  those  that  have  passed  on.  It  is 
due  to  them,  and  to  those  who  have  entered  into 
their  work,  that  the  names  of  those  that  have  gone 
to  their  reward  should  keep  their  place.  Friend- 
ship is  too  sacred  to  be  lost,  honor  is  too  costly  to 
be  denied  remembrance.  There  rises  upon  the 
banks  of  the  Danube  the  Valhalla  with  all  its 
splendor,  where  Germany  preserves  in  statue  and 
bust  and  name  those  who  have  lived  to  make 
Germany  great.  It  is  well  that  the  meeting-house 
should  be  such  a  place,  where  men  may  live  to- 
gether and  those  who  remain  may  be  in  fellowship 
with  them.  If  it  were  for  nothing  else  the  meet- 
ing-house which  is  old  enough  to  have  a  history 
will  find  ample   reason  for  its  being  in  that  it 


176     STORY  OF  A  NEW  ENGLAND  CHURCH 

furnishes  a  place  for  the  communion  of  saints  who 
are  on  earth  and  who  are  in  heaven.  The  house 
becomes  endeared  when  familiar  forms  are  seen 
walking  through  the  aisles,  when  silent  voices  are 
heard  in  the  old  hymns,  and  vanished  hands  clasp 
our  own,  —  the  forms,  the  voices,  the  hands  of 
friends  loved  long  since  and  never  lost.  And  for 
ourselves,  for  those  who  live  to-day,  our  meeting- 
house is  our  home.  It  becomes  us  to  make  its 
worship  sincere  in  spirit  and  in  truth ;  to  keep  its 
service  constant ;  to  cherish  its  divine  comfort ;  to 
make  its  companionship  complete,  till  it  shall  be, 
in  very  truth,  the  house  of  God,  where  we  may 
find  Him,  and  find  ourselves,  and  sit  in  heavenly 
places ;  and  the  gate  of  heaven,  through  which 
our  praise  and  prayer  and  treasure  may  ascend, 
through  which  eternal  blessings  may  come  to  us. 
Soon  and  there  will  be  no  meeting-house,  for  in 
that  world  of  light  and  love  toward  which  we  has- 
ten there  is  no  temple,  for  the  Lord  God  Almighty 
and  the  Lamb  are  the  temple  of  it.  God  grant 
that  we  may  come  to  it!  Meantime,  let  us  prepare 
for  it,  become  familiar  with  its  service,  learn  its 
songs  of  rejoicing,  anticipating  the  glory  and  de- 
light of  those  larger  mansions  in  our  Father's 
house.  It  may  be  that  there  we  shall  recall  the 
days  spent  upon  the  earth,  the  communion  of  the 


STORY  OF  A  NEW  ENGLAND  CHURCH     177 

church  in  its  familiar  places ;  and  perhaps  when 
we  walk  by  the  River  of  the  Water  of  Life,  and 
praise  God  and  the  Lamb,  we  may  pleasantly 
remember  the  place  by  the  river -side,  "where 
prayer  was  wont  to  be  made." 


X 

THE  PLACE  OF  THE  PRAYER 

Luke  vi.  12 


THE  PLACE  OF  THE  PRAYER 


The  life  of  our  Lord  was  a  life  of  giving.  It 
needed  to  be  also  a  life  of  receiving.  It  brings  us 
very  close  to  his  great  divine  and  human  life,  that 
we  find  Him  at  the  end  of  a  weary  day  spending 
the  night  in  gathering  strength  for  the  work  which 
was  before  Him.  He  had  been  teaching  in  Caper- 
naum, and  from  all  the  land  the  people  in  their 
need  had  gathered  about  Him.  They  had  come 
from  other  parts  of  Galilee,  from  Judea,  from 
Jerusalem,  from  distant  Edom,  from  Tyre  and 
Sidon,  and  every  one  brought  a  necessity  which 
nowhere  else  could  be  helped.  They  thronged 
about  Him,  they  touched  Him,  they  besought  Him ; 
and  men  with  evil  spirits  fell  at  his  feet,  crying, 
"  Thou  art  the  Son  of  God."  He  healed  many, 
and  when  He  could  no  longer  endure  what  was 
cast  upon  his  willing  heart  He  asked  his  disciples 
to  bring  a  boat  that  He  might  take  refuge  in  it, 
and  from  its  security  He  spoke  to  the  people  stand- 
ing upon  the  shore.  At  length  the  end  came,  and 
leaving  the  throng,  and  leaving  his  friends.  He 


182  THE  PLACE  OF  THE  PBATEB 

went  up  into  the  mountain  and  spent  the  whole 
night  in  prayer.  He  needed  to  pray.  Strong 
though  He  was,  He  had  still  his  need.  At  the 
well  of  Samaria  He  needed  to  rest,  for  his  weari- 
ness was  as  real  as  ours  has  ever  been,  and  it  was 
in  a  real  thirst  that  he  said  to  the  woman,  "  Give 
me  to  drink."  There  were  times  when  angels 
came  and  ministered  to  Him.  But  not  rarely,  con- 
stantly He  lived  in  prayer.  Many  times  He  was 
found  at  prayer,  but  commonly  it  was  in  secret. 
He  prayed  at  the  grave  of  Lazarus,  when  his  sym- 
pathy had  taken  the  sorrow  of  his  friends  upon  his 
life.  He  prayed  in  Gethsemane,  when  his  agony 
was  upon  Him ;  and  at  the  last  Passover,  beneath 
the  shadow  of  the  Cross,  He  breathed  out  the 
prayer  which  is  the  most  sacred  portion  of  the 
sacred  Scriptures.  It  belonged  to  his  humiliation, 
it  was  a  part  of  his  true  manhood,  to  pray,  and 
to  Him  came  the  strength  He  sought.  From  the 
night  upon  the  mountains  He  came  refreshed  to 
his  friends,  and  from  his  disciples  chose  twelve 
who  should  attend  Him,  and  henceforth  there 
were  thirteen,  less  one,  who  were  bearing  his  name 
through  the  land. 

The  lesson  is  a  very  simple  one.  He  who  would 
have  the  Christ  life  must  needs  have  the  Christ 
strength,  and  he  who  would  have  this  must  seek  it 
in  Christ's  way.     He  went  up  into  the  mountain 


THE  PLACE  OF  THE  PRAYER  183 

and  continued  all  night  in  prayer  to  God.  It 
is  no  reflection  upon  us,  or  upon  the  world,  that 
we  have  this  constant  necessity.  It  was  never 
meant  that  the  world  should  give  us  all  that 
we  require,  or  that  we  should  find  within  our- 
selves the  strength  which  we  must  embody  in  our 
life.  It  was  never  meant  that  men  should  be  self- 
supporting,  or  should  find  in  the  world  which  they 
rule  the  rest  and  strength  which  the  world  needs 
to  receive  from  them.  As  well  wonder  that  the 
tree  must  reach  out  its  branches  for  the  sunshine, 
or  send  down  its  roots  to  the  water-springs,  as  that 
man  must  look  beyond  himself  for  light  and  life. 
Let  us  be  reasonable.  If  we  were  of  the  world, 
the  world  should  care  for  us ;  because  we  are  of 
God,  God  will  care  for  us.  Because  Christ's  work 
is  given  to  us,  Christ's  strength  will  be  given  to 
us.  Because  we  are  branches,  the  vine  will  furnish 
our  life ;  only  like  the  vine  himself,  whose  branches 
we  are,  we  must  look  to  the  husbandman  for  the 
life  which  we  can  transform  into  grapes. 

He  who  has  made  us  thus  dependent'  invites  us 
to  ask  of  Him  what  we  would  have,  to  seek  from 
Him  what  the  world  would  have  from  us.  "It  is 
the  comfort  of  our  littleness  that  He  is  great." 
Thus  God  makes  our  weakness  into  strength,  and 
from  our  dependence  ordains  the  sacrament  of 
help,  which  He  wiU  keep  with  us. 


184  THE  PLACE  OF  THE  PRAYER 

This  rule  of  life  has  been  many  times  proved  by 
those  who  had  desires  for  goodness  and  for  useful- 
ness. Prayer  is  the  expression  of  the  child's  sim- 
plicity and  trust,  and  in  our  manhood  those  who 
prove  it  find  it  faithful,  and  many  turn  to  it  when 
the  burden  of  life  is  heavy,  and  the  way  is  weary. 
It  was  very  touching,  a  few  days  ago,  to  hear  the 
soldier  with  the  empty  sleeve  speak  of  the  great 
leader  who  has  lately  been  carried  to  his  rest.  He 
visited  him  when  the  hand  of  death  was  on  him, 
when  his  throat  was  muffled,  and  he  could  not 
clearly  speak.  He  reminded  him  of  his  great 
service.  He  told  him  that  the  country  would 
hold  him  always  in  grateful  remembrance ;  then 
the  muffled  voice  interrupted  him,  and  with  eager- 
ness he  turned  to  one  of  whose  piety  he  was  as 
certain  as  of  his  courage,  —  "  Howard,  tell  me 
more  about  prayer." 

It  has  ruled  great  lives,  this  coming  to  God  for 
help.  It  has  made  men  of  gentle  lives,  quiet, 
patient,  refined.  We  have  followed  them  along 
the  streets,  sure  that  they  were  on  errands  of 
mercy,  and  when  we  have  returned  with  them  we 
have  soon  found  them  behind  the  closed  door 
where  they  were  with  their  Father,  telling  Him 
what  they  had  seen  and  wrought,  and  praying  for 
his  blessing  on  their  deeds.  Great  lives  have 
borne  great  witness  to  the  answer  that  comes  to 


THE  PLACE  OF  THE  PRAYER  185 

prayer.  I  think  that  no  one  who  has  prayed 
steadily  has  long  questioned  the  worth  of  his 
petitions.  Prayer  has  been  doubted,  whether  it 
were  of  good  or  not ;  but  the  doubt,  if  it  has 
lasted,  has  been  of  those  who  have  not  prayed,  or 
who  have  ceased  to  pray.  Men  can  live  without 
it,  and  be  useful,  and  generous,  and  kind,  and 
honest ;  but  it  were  strange  if  any  man  could  be 
so  good  as  he  ought  to  be,  so  strong  as  he  needs 
to  be,  so  wise  as  he  could  easily  be,  who  does 
not  follow  the  method  of  the  gospel,  and  live  in 
prayer.  If  our  Lord  himself  needed  to  pray, 
surely  all  men  need  it.  It  is  enough  for  the  dis- 
ciple to  be  as  his  master.  His  work  was  greater 
than  ours,  but  our  work  is  greater  than  our  wis- 
dom, or  our  strength,  and  is  meant  to  be,  for  the 
strength  is  to  be  sought  from  above  which  will  be 
equal  to  the  day  that  is  appointed  for  us.  So  are 
we  taught.  That  we  should  pray.  He  was  ever 
teaching  who  gave  Himself  for  us,  and  bade  us 
give  ourselves  to  the  world.  If  every  other  rea- 
son why  we  should  pray  failed  us,  there  would  be 
one  reason  remaining  which  no  heart  that  trusts 
Him  could  ever  put  away :  My  Lord,  my  Saviour, 
prayed,  and  told  me  to  pray.  So  long  as  I  trust 
Him,  I  shall  make  my  prayer  as  He  has  taught  me. 
It  is  a  fine  discovery  that  one  makes  when  he 
learns  that  he  can  hold  intercourse  with  God.     0£ 


186  THE  PLACE  OF  THE  PRAYER 

greater  worth  than  to  discover  a  planet  is  it  to 
discover  the  right  and  faculty  of  prayer.  Always 
there  is  something  sublime  in  it  which  we  should 
see  if  it  were  not  so  familiar.  Think  for  a  mo- 
ment. That  man  yonder,  making  his  prayer  stand- 
ing upon  the  earth,  kneeling  upon  it,  is  separate 
from  it;  and  his  soul,  at  liberty,  has  found  the 
heart  of  the  Eternal,  and  they  are  communing 
together.  How  majestic  are  those  simple  lines  in 
the  old  Scripture,  "  And  Enoch  walked  with  God ; " 
"  And  the  Lord  talked  with  Moses."  Here  is  the 
disclosure  of  our  nature,  which  is  like  to  God, 
so  that  we  can  understand  Him,  and  know  how  to 
speak  to  Him.  It  is  a  disclosure  of  our  relation 
to  Him,  that  this  fellowship  belongs  in  his  love  to 
us  and  is  the  answer  of  our  love  to  Him.  We 
do  few  greater  things  than  pray.  He  delights  to 
listen  to  our  voice,  and  to  grant  us  our  requests. 
To  come  into  conscious  intercourse  with  Him,  so 
that  our  desires  become  known  to  Him  through 
our  naming  of  them,  and  are  his  desires,  because 
they  are  our  own,  —  this  is  to  rise  above  ourselves 
into  the  grander  life  which  lies  beyond  us  and 
around  us.  What  comfort  there  is  in  this,  and 
what  courage  !  It  reinforces  our  faltering  strength. 
It  brightens  the  light  where  the  oil  is  going  out. 
It  keeps  the  heart  sensitive  and  brave.  It  is  more 
than  faith,  for  faith  ministers  to  it.    It  holds  faith, 


THE  PLACE  OF  THE  PBAYEB  187 

but  it  goes  beyond  it.  It  has  the  greater  privilege. 
Faith  reaches  up  its  hands  and  finds  God  above ; 
prayer  drops  its  hands  into  the  hands  of  God, 
stretched  down  to  us.  The  higher  the  life  becomes 
the  more  needful  is  it  that  we  pray,  in  order  that 
it  may  be  perfected.  The  more  easy  is  it  to  pray 
when  our  life  has  advanced  toward  its  complete- 
ness. As  the  high  mountains  are  more  readily 
ascended  than  those  that  are  lower,  because  they 
give  us  broken  crags,  points  of  rock  that  our  hands 
may  lay  hold  upon,  ledges  where  the  foot  may  place 
itself,  and  not  the  smooth,  rounded  sides  of  the  hiUs 
beneath  them ;  so  when  we  attempt  a  great  ascent 
in  goodness,  even  to  be  perfect  as  our  Father  in 
heaven  is  perfect,  to  glorify  Him  upon  the  earth 
and  to  finish  his  work,  and  we  have  gone  our  way 
rising  above  our  life,  it  will  be  even  more  easy  and 
more  delightful,  as  it  is  more  needful,  to  take  the 
last  step,  where  we  shall  stand  upon  the  summit  of 
our  manhood,  and  broaden  our  vision  of  the  heaven 
and  the  earth.  When  we  have  come  really  into 
the  knowledge  of  God,  and  have  felt  his  hand  upon 
our  head,  and  his  breath  upon  our  brow,  and  there 
has  been  kindled  within  us  a  new  aspiration,  we 
cannot  find  content  till  we  have  found  Him ;  and 
we  find  Him  when,  as  our  Lord  did,  we  lift  our 
eyes  to  heaven,  and  pray.  Then  from  the  heaven 
comes  the  answer  of  his  grace. 


188  THE  PLACE  OF  THE  PRAYER 

Do  you  not  think  that  it  is  an  ungracious, 
almost  heartless  thing,  to  withhold  our  prayer 
because  we  doubt  if  any  good  can  come  to  us  if 
we  should  pray?  Could  we  not  talk  with  God, 
even  if  we  were  not  paid  for  it  ?  Is  it  nothing 
that  we  are  able  and  are  permitted  to  speak  with 
God  ?  It  is  not  true  that  prayer  does  not  bring  a 
blessing  which  otherwise  we  should  not  have.  It 
is  true,  and  the  very  word  of  Christ,  that  they  who 
ask  shall  receive,  and  they  who  seek  shall  find. 
It  is  true,  and  the  very  word  of  Christ,  that  they 
who  are  to  do  his  will  must  find  strength  where 
He  found  it.  But  even  if  it  were  not  so,  that  any 
gain  which  we  can  measure  comes  to  us,  still  the 
true  heart  would  come  to  God,  were  it  for  nothing 
but  the  delight  of  being  there  with  Him.  It  is 
a  mercantile  spirit  which  tries  to  set  the  rules 
of  bargaining  into  the  spiritual  life.  This  spirit 
of  working  for  rewards,  which  brings  figures  into 
affections,  has  always  wrought  havoc  with  religion. 
We  do  better  to  trust  our  hearts  in  those  things 
which  are  truest  in  a  man  who  bears  the  likeness 
of  his  Maker.  But  one  says,  "  God  is  love.  He 
knows  what  I  need,  and  He  will  give  it  without 
my  asking."  It  is  true  that  God  is  love,  and 
therefore  that  He  will  not  give  his  best  gifts  with- 
out our  asking.  The  best  gifts  must  be  taken  as 
well  as  offered.     The  rain  comes  upon  us  whether 


THE  PLACE  OF  THE  PBAYEB  189 

we  care  for  it  or  not,  but  grace  does  not  thus  come. 
We  can  be  rained  upon  without  our  will,  but  we 
cannot  be  loved  upon  till  we  consent.  Love  is  not 
thrown  at  us,  as  a  ball  is  thrown  against  a  fence, 
to  bound  back  into  the  hands  that  sent  it.  Love 
must  be  taken  into  the  willing  heart,  for  there  is 
no  love  apart  from  willingness ;  neither  can  we 
feel  the  Divine  Spirit  entering  into  our  spirit  and 
there  working  his  will,  unless  in  our  liberty  we 
consent  to  have  it  so.  It  makes  a  great  difference 
whether  the  scholar  wishes  to  learn  or  not.  If  the 
teacher  and  the  scholar  have  one  desire,  then  the 
lesson  will  be  learned.  It  was  an  illiterate  thought 
that  a  teacher  "  learns  "  a  scholar  his  lesson.  He 
teaches,  the  boy  must  needs  do  the  learning  for 
himself.  Prayer  is  the  turning  of  the  heart  to 
God,  opening  it,  welcoming  the  intercourse  with 
God,  receiving  the  Divine  breath,  the  inspiration, 
the  power  of  the  Divine  Life.  Why  is  it  that  the 
gospel  in  all  its  course  is  never  the  thrusting  of 
mercy  upon  us,  but  the  appeal  to  open  our  hearts 
and  receive  it,  and  live  in  its  truth  ?  "  Come  unto 
me,  and  I  will  give,"  is  the  spirit  of  the  gospel. 
I  do  not  know  how  much  there  might  be  given  to 
us  if  we  did  not  pray.  I  do  not  want  to  know. 
I  think  I  might  endure  to  have  it  so,  that  to 
be  blessed  needed  no  prayer ;  and  yet  I  fear  lest 
the  heart  should  be  hardened,  thankfulness  should 


190  THE  PLACE  OF  THE  PRAYER 

be  excluded,  and  selfishness  should  be  even  easier 
than  it  is  under  the  ordinance  of  God ;  lest  if  it 
found  me  very  rich,  I  might  draw  within  myself 
and  gather  my  wealth  about  me,  as  sometimes  a 
merchant,  when  he  has  sufficient  gain,  retires  from 
business.  And  what  could  be  more  dreary,  more 
desolate,  more  heartless,  more  dreadful,  than  that  a 
man's  intercourse  with  God  should  be  interrupted, 
—  that  intercourse  which  dependence  graciously 
encourages.  Far  better  were  it  that  we  should  be 
impoverished  while  still  keeping  the  privilege  of 
prayer,  thus  keeping  God,  than  that  we  should 
have  an  untold  wealth  and  should  be  separated 
from  Him.  If  I  could  ever  do  without  the  help  of 
my  friend,  I  can  never  do  without  my  friend.  I 
would  rather  have  my  friend  in  his  poverty  than  to 
have  his  wealth  without  his  heart.  Anything  were 
better  than  to  have  no  God  in  our  thought  and  love, 
and  it  were  hazardous  to  be  so  independent  that 
we  should  not  be  held  under  bonds  we  could  not 
break  to  bring  our  prayer  to  Him.  To  walk  with 
God,  to  have  God  talk  with  us,  this  is  life,  and 
herein  is  prayer.  It  is  a  beautiful  picture  given 
of  it,  whose  meaning  we  cannot  miss,  in  that 
gentle  saying  of  the  gospel,  "  Now  there  was 
leaning  on  Jesus'  bosom  one  of  his  disciples  whom 
Jesus  loved."  That  is  prayer.  Cherish  the  de- 
light of  it,  rejoice  in  the  strength  of  it. 


THE  PLACE  OF  THE  PRAYER  191 

' '  0  holy  trust !     O  endless  sense  of  rest ! 
Like  the  beloved  John 
To  lay  his  head  upon  the  Saviour's  breast, 
And  thus  to  journey  on !  " 

What  shall  we  say  concerning  the  method  of 
prayer?  There  is  no  method,  there  is  no  rule, 
no  form  which  we  must  always  keep.  Life  can- 
not run  in  lines,  but  is  free,  like  love.  It  is 
beautiful,  this  vision  of  our  Lord  after  that  weary 
day.  He  parted  from  men,  and  slowly,  quietly, 
went  up  the  mount ;  the  world  receded  beneath 
Him,  and  heaven  drew  nearer.  At  last  He  was 
far  enough  above  the  world,  and  close  enough  to 
heaven.  Then  He  prayed.  The  night  wore  on, 
and  still  He  prayed.  I  think  there  is  no  more 
sublime  sight  we  have  of  Him  than  when  we  see 
Him  in  the  dimness  of  that  night,  when  only  the 
stars  looked  down  upon  Him  where  He  lay  at  rest, 
on  the  bosom  of  the  Eternal  Love.  It  was  as  if 
his  spirit  had  gone  out  and  had  found  the  Eternal 
Spirit,  the  Father,  who  had  given  Him  to  the 
world,  and  there,  resting,  prayed.  Not  so  fine  as 
this  is  the  glory  of  the  Transfiguration,  for  when 
upon  Hermon  his  face  was  radiant,  and  his  gar- 
ments glistened,  it  was  Moses  and  Elias  who 
talked  with  Him.  On  this  unnamed  mount  it  was 
God.  I  think  there  is  nothing  more  sacred,  —  no 
place  where  we  would  more   readily  put   off   our 


192  THE  PLACE  OF  THE  PRATER 

shoes  from  off  our  feet,  where  we  would  cover  our 
eyes  if  they  dared  to  search  the  twilight,  in  all  the 
way  from  Bethlehem,  where  He  was  bom,  to 
Olivet,  from  whose  height  He  returned  into  hea- 
ven. The  Son  of  God,  alone  with  the  Father, 
through  the  long  night,  between  two  days  of  sacri- 
fice, —  I  cannot  think  of  anything  upon  the  earth 
more  beautiful  and  holy  than  that.  All  the  night 
He  continued  in  prayer ;  yet  He  was  not  asking 
all  the  night,  or  speaking.  Sometimes  He  spoke, 
but  oftener  He  was  still,  simply  staying  there 
thinking,  feeling,  receiving,  resting,  in  the  fellow- 
ship of  the  heavenly  Love.  When  the  morning 
broke,  strengthened  and  comforted.  He  returned 
into  the  world.  That  mountain  was  his  closet,  and 
the  door  was  shut.  No  one,  not  those  who  loved 
Him  best,  would  venture  near  Him.  It  was  the 
heavenly  moment;  it  was  eternity.  The  soul  of 
Christ  was  one  with  the  spirit  of  the  Father. 

Let  us  bring  his  own  deed  into  his  own  teaching 
as  it  reaches  our  life.  Enter  into  thy  closet.  He 
said,  thine  inner  chamber.  Close  the  door.  Let 
no  voices  from  the  world  find  you.  Yet  carry  the 
world's  need  and  your  own  want  into  the  solitude, 
and  there  wait  with  God.  Take  time  for  this  com- 
munion. Hours  are  well  spent  when  they  are 
spent  with  Him.  Some  things  can  be  hurried ; 
prayer  must  be  deliberate.     There  are  times,  in« 


THE  PLACE  OF  THE  PBAYER  193 

deed,  when  suddenly  we  cry  out,  as  the  sinking 
Peter  prayed,  "  Lord,  save  me  ;  "  times  when  out 
upon  the  street,  in  the  strife  and  strain  of  daily 
life,  with  the  confusion  of  the  earth  about  us,  we 
pray  in  brief  sentences,  in  single  words,  without 
words,  and  the  prayer  is  true  and  acceptable  with 
God.  But  that  we  may  pray  instinctively,  when 
some  necessity  surprises  us,  we  must  have  our 
mind  trained  to  ready  worship ;  and  if  we  are  to 
pray  amid  the  noises  of  the  earth,  we  need  to  have 
schooled  ourselves  in  the  quietness  of  the  closet. 
We  must  take  time  to  find  ourselves,  to  think 
upon  our  wants,  to  know  what  things  we  have  to 
make  confession  of,  what  petitions  best  become  our 
day ;  what  wants  there  are  without,  in  the  house, 
in  the  church,  in  the  world,  far  away  where  the 
lone  workman  builds  for  God,  or  the  apostle  in 
the  strange  land  proclaims  the  Father's  love,  the 
Saviour's  grace.  We  must  take  time  to  know  our- 
selves, to  make  ourselves  conscious  of  God's  pre- 
sence, to  let  the  spirit  free  itself  from  all  that 
would  detain  it,  and  thus  to  rest  in  God.  The 
closet  favors  this  gathering  together  of  our 
thoughts.  It  is.  true  that  God  is  everywhere,  but 
we  are  not  everywhere.  Let  us  ask  for  that  we 
need,  or  better,  for  that  God  knows  we  need.  Let 
us  ask  that  our  will  may  rise  to  his  will,  and  our 
wishes  find  contentment  in  his  purposes.     Let  us 


194     THE  PLACE  OF  THE  PBAYEB 

ask,  careful  of  our  words,  yet  not  fearful  of  mis- 
take if  so  the  heart  be  reverent,  for  He  who  has 
bidden  us  speak  to  Him  can  change  the  manner 
of  our  speaking  and  give  to  our  desires  a  better 
answer  than  they  thought  of.  We  are  taught  that 
we  may  come  boldly ;  but  the  boldness  is  not  in 
ourselves,  but  in  his  understanding  of  us,  of  our 
sincerity  and  submission  and  necessity.  We  are 
alone  with  God,  yet  we  are  not  alone,  for  He  is 
there  who  taught  us  our  first  prayer  and  our  last, 
who  is  our  friend  and  God's,  our  Intercessor,  and 
we  shall  pray  the  better  if  our  eyes  are  fixed  on 
Him,  and  we  rest  in  his  gracious  mediation.  It 
was  the  beautiful  habit  in  the  heart  of  the  great 
English  preacher,  when  he  prayed,  to  lay  his  Greek 
Testament  open  on  the  chair  before  him,  that  be- 
tween him  and  the  unseen  Love  with  which  he 
held  communion  might  be  the  blessed  life  which 
revealed  itself  along  the  words  which  He  had 
spoken.  Thus  can  we  always  have  the  strength- 
ening of  our  faith,  the  purifying  of  our  desires, 
the  commending  of  our  requests,  the  gathering  in 
of  our  blessings,  if  we  pray  with  our  minds  and 
hearts  resting  in  Him  who  brings  us  where  we  rest 
in  God. 

I  cannot  help  the  thought  which  grows  stead- 
ily upon  me,  —  I  would  not  part  with  it  unless  I 
were  compelled,  —  that  the  better  part  of  prayer  is 


THE  PLACE  OF  THE  PBAYEB  195 

not  the  asking,  but  the  kneeling  where  we  can  ask, 
the  resting  there,  the  staying  there,  drawing  out  the 
willing  moments  in  heavenly  communion  with  God, 
within  the  closet,  with  the  night  changed  into  the 
brightness  of  the  day  by  the  light  of  Him  who 
all  the  night  was  in  prayer  to  God.  Just  to  be 
there,  at  leisure  from  ourselves,  at  leisure  from 
the  world,  with  our  souls  at  liberty,  with  our  spirit 
feeling  its  kinship  to  the  Divine  Spirit,  with  our 
life  imding  itself  in  the  life  of  God,  —  this  is 
prayer.  Would  it  be  possible  that  one  could  be 
thus  with  God,  listening  to  Him,  speaking  to  Him, 
reposing  upon  his  love,  and  not  come  out  with  a 
shining  face,  a  gladdened  heart,  an  intent  more 
constant  and  more  strong  to  give  to  the  waiting 
world  which  so  sadly  needs  it  what  has  been  taken 
from  the  heart  of  God  ?  Then,  He  who  has  led  us 
into  the  closet  and  patiently  waited  with  us  there 
will  lead  us  down  the  mountain  where  our  work 
lies,  God's  work.  The  vine  will  cling  to  the 
branch,  even  as  the  branch  holds  fast  to  the  vine 
whose  life  it  constantly  takes,  whose  life  it  has 
strongly  taken  in  the  night  of  prayer.  He  will 
lead  us  on  through  our  life  beyond  the  world,  up 
into  the  mansions  of  the  Father's  house  which 
are  prepared  for  us,  where  aU  the  air  will  be  full 
of  worship,  and  all  the  light  will  be  the  glory  of 
God  and  of  the  Lamb,  and  there  still,  and  for- 


196  THE  PLACE  OF  THE  PBATEB 

ever,  we  shall  find  the  closet  where  with  God  we 
can  be  alone,  though  saints  and  angels  sing  be- 
yond the  door.  It  has  been  said  that  there  will  be 
no  prayer  in  heaven.  I  cannot  think  that  it  is 
true.  Certainly  there  is  prayer  in  heaven  now, 
for  there  the  High  Priest  makes  intercession  for 
us.  There  will  always  be  prayer.  They  who  think 
that  prayer  means  restlessness,  and  unhappiness, 
and  is  wholly  the  cry  of  sorrow  and  of  pain,  may 
well  say  that  there  will  be  no  prayer  in  heaven ; 
but  they  who  think  that  prayer  is  intercourse  with 
God,  being  where  He  is,  rejoicing  in  the  commun- 
ion with  Him,  may  well  believe  the  prayer  shall 
be  forever.  We  shall  not  pray  all  the  night,  for 
there  is  no  night  there,  but  all  the  day.  Where 
the  moments  are  centuries,  and  we  live  in  the 
celestial  brightness,  our  very  glory  will  be  the 
longing  for  more  glory  ;  our  joy  will  reach  out  for 
more  delight ;  our  songs  will  strive  to  be  sweeter 
and  louder,  and  songs  and  joy  and  glory  will  find 
their  worth  in  this,  that  we  can  carry  them  within 
the  inner  chamber,  and  there  worship  God  in  that 
which  He  has  given  to  us.  Prayer  will  become 
praise,  we  used  to  say ;  but  praise  is  prayer,  for 
praise  is  being  in  the  presence  of  God,  thanking 
Him,  and  longing  for  more  thankfulness,  for  more 
holiness,  and  the  very  thought  of  Him  will  quicken 
our  desire  more  and  more  to  please  Him,  as  we 


THE  PLACE  OF  THE  PBAYEB  197 

move  on  and  on  to  that  vision  whicli  the  man  saw 
who  in  the  paschal  chamber  rested  on  the  Saviour's 
breast,  and  taught  us  afterward  that  from  being 
beloved  of  God,  and  being  his  children,  we  shall 
ascend  to  loftier  heights,  for  when  He  shall  ap- 
pear whom  our  hearts  love,  and  we  shall  look  upon 
Him  in  the  eternal  vision,  we  shall  be  like  Him, 
for  we  shall  see  Him,  even  as  He  is ;  and  till  that 
is  perfected,  our  very  likeness  to  Him  will  be  the 
desire  for  the  perfecting  of  the  image,  and  our 
Christlike  life  will  be  our  Christlike  prayer. 

"  More  things  are  ■wrought  hy  prayer 
Than  this  world  dreams  of.     For  what  were  men,  .  .  . 
If,  knowing  God,  they  lift  not  hands  of  prayer 
Both  for  themselves  and  those  who  call  them  friend  ? 
For  so  the  whole  round  earth  is  every  way 
Bound  by  gold  chains  about  the  feet  of  God." 


XI 

THE  VIRTUE  OF  CLEAN  HANDS 

Job  xvii.  9 


THE  VIRTUE  OF  CLEAN  HANDS 


There  was  a  doctrine  much  enjoyed  by  our 
fathers  which  they  called  "  The  perseverance  of  the 
saints."  It  rested  upon  the  belief  that  one  who 
had  entered  upon  the  Christian  life  and  had  been 
born  of  God  would  be  faithful  to  the  end.  This 
was  encouraged  by  the  confidence  of  the  apostle 
that  He  who  has  begun  a  good  work  in  the  hearts 
of  men  will  carry  it  to  perfection,  and  by  the 
assurance  of  our  Lord  that  He  would  abide  with 
his  friends,  and  by  his  prayer  that  they  might  be 
kept  from  the  evil  of  the  world  and  brought  where 
they  should  behold  his  glory.  The  doctrine  might 
have  been  entitled,  therefore,  the  continuance  of 
grace,  or,  again,  the  constancy  of  love.  The  truth 
which  is  expressed  is  full  of  comfort  for  times  of 
discouragement,  and  of  inspiration  in  all  the  diffi- 
culty of  the  Christian  way.  Certainly  every  man 
ought  so  to  live  that  the  doctrine  shall  be  a  part  of 
his  daily  thought. 

We  come  upon  this  teaching  in  the  ancient 
Scriptures.     We  find  Job  confessing  his  faith  in 


202  THE  VIRTUE  OF  CLEAN  HANDS 

this  wise :  "  The  righteous,  also,  shall  hold  on  his 
way,  and  he  that  hath  clean  hands  shall  be  stronger 
and  stronger."  In  this  he  was  asserting  his  own 
rectitude,  while  he  complained  of  his  accusers  and 
made  his  appeal  to  God.  In  the  midst  of  his 
passionate  sentences  he  declared  the  constancy  of 
the  good  man.  In  spite  of  all  that  he  saw  in  him- 
self, and  after  his  sad  experience,  he  cherished  this 
assurance ;  and  passing  beyond  himself  he  gave  the 
statement  the  general  form  in  which  we  have  it. 
There  is  nothing  strange  in  it,  as  we  read  it ;  al- 
though there  may  come  to  mind  many  instances 
in  which  the  righteous  has  not  held  on  his  way. 
But  why  should  he  not  keep  to  his  fidelity,  free 
from  the  vicissitudes  of  life  as  the  planet  is  beyond 
the  clouds  which  the  wind  drives  beneath  it? 
Rectitude  is  from  above,  and  should  last.  It  is 
commended  by  conscience,  and  should  be  retained. 
It  holds  the  eternal  sanction,  and  should  engage  the 
entire  life. 

The  word  "  hands  "  is  a  large  one.  It  is  used 
for  the  man,  oftentimes ;  as  when  we  speak  of  the 
"hands"  on  a  ship  or  in  the  factory.  It  is  the 
symbol  of  a  varied  helpfulness,  as  in  the  phrase 
which  has  become  familiar,  "Lend  a  hand."  It  is 
the  outside  of  conduct,  whose  purposes  and  motives 
are  in  the  heart.  It  is  with  the  hand  that  we  touch 
the  world,  and  do  our  work  for  it.     The  heart  is 


THE   VIRTUE  OF  CLEAN  HANDS  203 

disclosed  by  the  hand.  We  make  ourselves  known 
to  ourselves  by  what  we  do,  and  we  are  judged 
among  our  neighbors  rather  by  our  conduct  than 
by  our  words.  There  is  precedent  for  this,  as  when 
Christ  taught  that  to  say  "  Lord,"  and  "  Lord," 
would  not  be  a  title  for  acceptance,  but  to  have 
done  the  will  of  his  Father  who  is  in  heaven. 
Hence  there  is  a  constant  call  for  clean  hands 
which  do  no  unworthy  thing,  but  are  set  in  useful 
deeds.  It  is  by  no  means  meant  that  clean  hands 
are  enough.  They  have  their  value  as  the  sign  of 
a  clean  heart,  where  the  thoughts  and  intentions 
are  right.  Together  with  our  Lord's  teaching  of 
the  worth  of  good  conduct,  his  highest  Beatitude  is 
given  to  the  pure  in  heart,  "  They  shall  see  God." 
Clean  hands  are  not  empty  hands.  They  are  not 
satisfied  in  keeping  from  the  wrong,  but  only  in 
doing  that  which  is  right.  They  are  more  than 
innocent,  for  they  are  virtuous.  It  is  little  that 
they  do  not  harm  the  world,  for  they  are  made  to 
help  it.  An  empty  hand  is  a  selfish  hand,  and  this 
is  the  expression  of  a  selfish  soul.  The  purity  of  a 
man  is  more  than  the  purity  of  a  child,  because  it 
is  invested  in  manly  deeds.  The  ideal  of  a  good 
man  is  not  a  statue  of  Italian  marble,  spotless  and 
white.  It  is  rather  a  sailor  with  the  lines  of  his 
vocation  crossing  his  hands,  or  the  farmer  who 
bears  upon  his  palms  the  marks  of  his  high  calling. 
Cleanness  is  purity  and  virtue. 


204  THE  VIRTUE  OF  CLEAN  HANDS 

There  are  many  passages  in  the  Bible  in  which 
the  importance  of  right  conduct  is  asserted  in  the 
strongest  terms.  "  What  doth  the  Lord  thy  God 
require  of  thee,  but  to  fear  the  Lord  thy  God,  to 
walk  in  all  his  ways,  and  to  love  Him,  and  to  serve 
the  Lord  thy  God  with  all  thy  heart  and  with  all 
thy  soul."  "Fear  God,  and  keep  his  command- 
ments, for  this  is  the  whole  duty  of  man."  "  He 
hath  shewed  thee,  O  man,  what  is  good ;  and  what 
doth  the  Lord  require  of  thee,  but  to  do  justly,  and 
to  love  mercy,  and  to  walk  humbly  with  thy  God  ?  " 
These  are  popular  passages  ;  but  while  their  impor- 
tance cannot  be  overstated,  it  is  to  be  kept  in  mind 
that  they  are  by  no  means  the  entire  teaching  of 
God.  They  are  spoken  against  formality,  against 
content  with  prayers,  and  sacrifices,  and  offerings, 
and  all  the  outward  acts  which  are  connected  with 
religion.  The  tendency  was,  as  it  is  to-day,  to  give 
great  carefulness  to  observances,  and  to  find  con- 
tent in  them,  even  while  they  were  not  consistent 
with  the  tenor  of  the  life,  and  came  from  an  imper- 
fect idea  of  that  which  is  acceptable  to  God,  and 
were  liked  because  of  the  great  readiness  with  which 
service  could  be  rendered,  compared  with  the  exer- 
tion which  was  needed  in  keeping  the  heart  right 
with  God.  The  passages  have  been  read  from 
their  surface  too  often,  while  the  mind  has  not  en- 
tered into  the  depths  of  the  words.   Surely  they  are 


THE   VIRTUE  OF  CLEAN  HANDS  205 

hard  enough,  as  any  one  would  find  who  should 
attempt  to  change  them  into  his  own  behavior. 
To  walk  in  all  our  ways  according  to  the  com- 
mandments of  God  is  sufficient  for  any  man's 
strength.  Men  have  at  times  turned  to  these  vigor- 
ous sentences  and  admired  them,  because,  as  they 
said,  there  was  no  creed  in  them.  What  could  be 
more  thoughtless  than  that  ?  They  contain  a  creed 
definite  and  strict.  It  is  a  great  confession  for  a 
man  to  make  in  sincerity :  "  I  believe  in  God,  whom 
I  ought  to  serve  and  to  love  with  all  my  heart  and 
mind  and  strength."  A  creed  can  hardly  go 
further  than  this,  if  one  includes  in  the  confession 
the  whole  will  of  God,  the  entire  compliance  with 
his  words.  We  cannot  take  refuge  in  thinking  of 
the  requirements  of  God  as  they  were  given  in  the 
Old  Testament.  They  are  to  be  read  in  the  light 
of  our  own  day,  and  heard  in  the  teaching  of  Him 
who  came  from  heaven.  If  we  regard  them  truly 
we  do  not  limit  them,  and  they  cover  the  Sermon 
on  the  Mount  and  all  the  teachings  of  the  Son  of 
God.  The  Old  Testament  is  the  tree  in  blossom, 
the  New  Testament  is  the  tree  in  fruit ;  and  he  who 
gathers  what  the  tree  gives  gathers  the  fruit.  The 
early  commandment  is  unfolded  in  the  later,  and 
becomes  more  spiritual,  and  makes  a  stronger 
appeal  to  the  soul  of  the  man,  and  no  one  has 
rightly  regarded  it  who  does  not  receive  it  in  its 


206  THE  VIRTUE  OF  CLEAN  HANDS 

completeness.  It  is  not  a  transition,  it  is  an 
advance,  when  we  pass  without  halting  from  the 
law  that  was  given  by  Moses,  in  which  the  grace 
and  truth  were  inclosed,  to  the  grace  and  truth 
given  by  Christ,  in  which  the  law  that  is  the  will  of 
God  abides  unchanged  forever. 

The  beginning  of  the  right  heart  and  the  clean 
hands  is  in  the  recognition  of  God.  From  this 
comes  the  vigor  of  the  life.  It  is  this  which,  in  the 
highest  sense,  constitutes  a  man.  In  these  decla- 
rations of  our  duty,  given  by  God  and  readily 
accepted  by  good  men,  is  the  statement  of  the 
relation  between  God  and  man.  It  is  for  Him  to 
direct,  and  for  us  to  obey  ;  not  because  of  his  power, 
not  alone  because  He  is  our  Maker,  but  because  He 
is  right,  and  the  right  has  the  right  to  rule.  Be- 
cause his  commandments  announce  the  best  in 
purpose  and  in  conduct,  they  are  to  be  obeyed. 
The  only  adequate  expression  of  the  right  is  in  the 
life  and  the  truth  of  God.  When  they  speak  and 
we  listen,  we  have  entered  upon  the  life  which  is 
honorable  for  us,  and  has  the  exceeding  great 
reward.  It  is  not  doing  that  which  is  good  because 
it  is  pleasing  or  profitable  or  remunerative,  but 
because  it  is  right ;  not  because  it  is  the  command- 
ment, but  because  it  is  in  the  nature  and  spirit  of 
the  Eternal,  —  it  is  this  which  is  duty  in  its  highest 
form  as  religion.     To  hold  this  as  the  principle  of 


THE  VIRTUE  OF  CLEAN  HANDS  207 

our  life  gives  to  us  a  constant  rule,  a  divine  guid- 
ance, and  an  accomplishment  which  shall  bring 
honor  and  content. 

In  this  thought  of  God  at  the  beginning  of  our 
life,  and  in  the  purpose  steadily  to  do  those  things 
which  are  pleasing  in  his  sight,  we  have  the  an- 
swer to  all  our  necessary  questioning,  and  are 
raised  from  the  uncertainty  which  adheres  to  our 
own  judgment  into  the  certainty  which  belongs  to 
the  ways  of  God.  One  who  knows  himself,  and 
feels  the  sacredness  of  life,  and  understands  the 
world,  and  looks  into  the  eternities,  is  well  aware 
of  his  need  of  instruction  and  control,  and  turns 
gratefully  to  One  who  is  able  by  his  counsel  to 
guide  him,  and  afterward  to  receive  him  into  glory. 
If  we  can  imagine  a  fine  ship,  well  equipped  and 
with  its  sails  filled  with  the  wind,  conscious  of  what 
it  needs  that  it  may  make  its  voyage  in  safety, 
employing  the  tempest  and  ruling  the  waves,  we 
can  think  of  it  in  all  its  pride  and  daring  calling 
for  chart  and  compass,  praying  for  a  sailor-man  to 
become  its  master,  to  trace  its  course,  to  lay  his 
hand  of  authority  upon  its  helm.  A  man  who 
knows  how  great  he  is,  and  desires  safety,  and  as- 
pires to  success,  if  he  be  wise  looks  beyond  him- 
self for  the  law  which  he  is  to  obey,  for  the  spirit 
which  he  is  to  embody,  and  gladly  lifts  his  eyes  to 
the  heavens  and  prays  that  God  will  be  the  master 


208  THE  VIRTUE  OF  CLEAN  HANDS 

of  his  liberty,  and  by  his  ordinance  make  freedom 
into  accomplishment,  fulfilling  the  intent  which  is 
cherished.  The  right  apprehension  of  law  magni- 
fies its  goodness  and  its  kindness.  It  is  not  to  be 
feared,  for  it  is  the  Father's  will ;  it  is  not  to  be 
slighted,  for  it  is  wisdom  in  words ;  it  is  to  be 
obeyed,  for  it  is  the  thought  of  Him  in  whose 
hands  our  life  is  and  our  breath,  and  whose  are  all 
our  ways.  Richard  Hooker's  sentence  so  many  times 
repeated  we  may  with  advantage  recall  to  our 
minds  once  more :  "  Law  has  her  seat  in  the  bosom 
of  God ;  her  voice  is  the  harmony  of  the  world." 
Law  comes  to  us  as  light,  and  we  walk  in  the  law, 
as  in  the  light.  We  do  not  make  it,  we  accept  it. 
We  do  not  add  to  its  authority  by  agreeing  to  it. 
Men  fear  to  declare  the  purpose  of  obedience,  lest 
it  should  bind  them  more  firmly  than  they  wish,  or 
as  if  there  were  liberty  in  disregarding  duty.  This 
is  a  folly  we  should  not  be  guilty  of.  Duty  main- 
tains its  integrity,  whether  we  answer  it  with  our 
obedience  or  not.  There  are  obligations  which  we 
can  make  or  refuse  to  make,  but  to  obey  the  com- 
mandment of  God  is  not  one  of  these.  If  we  have 
contracted  a  debt,  we  do  not  make  it  more  binding 
by  giving  a  note.  The  parent's  duty  to  care  for 
his  children  would  not  be  enhanced  if  he  should 
give  them  a  writing  confessing  it.  To  receive  the 
teaching  of    Holy  Scripture  does  not  make  the 


THE  VIRTUE  OF  CLEAN  HANDS  209 

truth  which  is  in  it,  or  make  its  requirements  more 
binding  upon  us.  There  have  been  those  who  re- 
fused to  confess  Christ  before  men,  as  He  requires, 
lest  they  should  take  upon  themselves  duties  they 
might  become  unwilling  to  perform ;  but  the  duties 
are  there,  whatever  they  may  do,  and  to  have  made 
the  confession  is  by  so  much  to  have  lessened  the 
number  of  things  which  they  ought  to  do.  Think 
for  a  moment  in  what  confusion  we  should  be  left 
if  this  were  not  true,  if  one  could  escape  a  duty 
by  declining  to  acknowledge  it,  and  life  were  thus 
made  dependent  upon  our  preference  and  not 
upon  the  will  of  God.  There  is  no  abatement  of 
responsibility  granted  to  those  who  stand  aloof 
from  Christ  and  the  church.  What  would  be 
stranger  than  to  put  a  premium  upon  the  refusal 
to  do,  or  to  intend  to  do,  the  will  of  God  ? 

The  principle  which  we  are  considering  becomes 
more  clear  if  we  see  it  in  our  Lord  himself,  who 
renewed  for  us  the  commandment  of  God,  while 
He  gave  forgiveness  for  the  past  neglect  of  it,  and 
imparted  strength  for  the  obedience  which  was 
asked.  He  bade  men  see  in  Him  the  Lord  and 
the  Redeemer,  and  to  follow  Him  as  the  sheep  fol- 
low the  shepherd.  This  was  to  be  through  all  our 
years,  and  forever.  In  the  constant  light  and 
force  which  He  would  give  the  righteous  should 
hold  on  their  way,  constant  in  faith  and  following, 


210  THE  VIRTUE  OF  CLEAN  HANDS 

in  the  spirit  and  deed  which  would  be  expended  in 
the  coming  centuries  when  He  should  lead  his 
flock  by  the  River  of  Life,  and  they  should  go 
with  Him  in  the  increasing  blessedness.  We  shall 
do  well  if  we  enlarge  our  confidence  in  his  leading, 
and  our  belief  that  we  can  follow  Him ;  if  we  rise 
to  the  obedience  of  God,  sure  that  it  is  right  and 
possible,  knowing  that  the  word  is  with  power,  and 
that  divine  help  comes  with  the  need  of  help,  thus 
changing  timidity  to  faith,  and  lifting  our  errant 
lives  into  the  ways  of  God.  This  is  right.  If  at 
any  point  we  should  fail,  it  will  be  honorable  in  us 
that  we  fail  believing  in  ourselves  and  in  God; 
meaning,  with  an  honest  purpose  to  which  we  will 
cleave  forever,  to  fear  the  Lord  and  to  walk  in  his 
commandments. 

Let  us  return  for  a  moment  to  the  confidence  of 
the  afflicted  man  of  the  elder  day.  It  was  not 
alone  that  the  righteous  should  hold  on  his  way, 
but  "  he  that  hath  clean  hands  shall  be  stronger 
and  stronger."  We  readily  believe  this,  if  we  be- 
lieve in  his  continuance  in  well-doing ;  for  every 
consideration  brings  to  the  words  a  true  confirma- 
tion. Upon  the  man  who  hath  clean  hands  the 
favor  of  God  shall  abide.  Read  the  first  Psalm. 
"  Blessed  is  the  man  that  walketh  not  in  the  coun- 
sel of  the  ungodly ;  but  his  delight  is  in  the  law  of 
the  Lord.     He  shall  be  like  a  tree  planted  by  the 


THE  VIRTUE  OF  CLEAN  HANDS  211 

rivers  of  water,  and  whatsoever  he  doeth  shall 
prosper ; "  and  the  fifteenth  Psalm :  "  Lord,  who 
shall  abide  in  thy  tabernacle  ?  He  that  walketh 
uprightly  and  worketh  righteousness.  He  that 
doeth  these  things  shall  never  be  moved ; "  and  the 
twenty-fourth  Psalm  :  "  Who  shall  ascend  into 
the  hill  of  the  Lord,  or  who  shall  stand  in  his  holy 
place?  He  that  hath  clean  hands,  and  a  pure 
heart."  Here  is  a  verse  from  the  Chronicles : 
"  The  eyes  of  the  Lord  run  to  and  fro  throughout 
the  whole  earth  to  show  himself  strong  in  the  be- 
half of  them  whose  heart  is  perfect  toward  him." 

But  the  powers  of  the  man  himself  are  in  health- 
ful exercise.  The  whole  man  is  working  by  a  rule 
which  engages  all  his  faculties,  and  here,  as  in  all 
exercise,  these  should  become  great  by  use.  His 
benevolence  should  increase  by  benevolent  deeds ; 
his  truth  become  clearer  and  firmer  by  compliance 
with  it,  and  the  entire  man  move  upward  toward 
the  measure  of  the  stature  of  the  fullness  of  Him 
who  was  perfect.  With  this  will  stand  also  the 
favor  of  men.  Marking  his  integrity,  they  will 
employ  him,  advance  him  to  places  of  honor,  give 
to  him  the  opportunity  to  use  himself  and  by  ser- 
vice to  become  robust.  The  confidence  of  men  is 
encouragement  for  him,  and  encouragement  is  en- 
largement. He  cannot  be  sure  of  holding  high 
office,  but  he  has  the  dignity  of  ruling  himself,  of 


212  TEE  VIRTUE  OF  CLEAN  HANDS 

keeping  his  life  in  the  control  of  his  conscience. 
He  may  not  be  certain  that  he  shall  leave  a  large 
estate  in  the  world  which  he  quits.  There  are  so 
many  things  in  the  complexity  of  business  life  which 
work  together  for  the  increase  of  wealth,  it  is 
quite  possible  that  to  this  man  of  scrupulous  honor 
there  may  not  come  silver  and  gold.  It  is  quite 
certain  that  he  will  have  enough,  and  that  the  trea- 
sure which  is  of  chief  account  in  his  own  estima- 
tion he  will  carry  with  him  to  the  land  where 
henceforth  he  is  to  reside.  A  man's  riches  should 
last  a  hundred  years  at  least,  and  bear  transporta- 
tion from  world  to  world.  These  riches  will  be  his. 
His  virtue  will  tend  to  plenty,  and  promote  con- 
tentment, and  bestow  a  healthful  pleasure. 

To  him  there  will  be  given  a  larger  manhood, 
and  more  weight  of  character ;  and  character  is 
strength.  There  will  be  the  comfort  of  an  approv- 
ing conscience  ;  and  in  this  is  strength.  His  gains 
will  be  worth  more  because  there  is  no  stain  upon 
them.  He  can  enjoy  them  without  restraint,  be- 
cause no  one  has  been  wronged  for  his  advantage, 
or  become  poor  for  his  enrichment.  In  his  own 
heart,  in  his  hands,  will  be  the  foundation  of  hope. 
For  what  ground  for  hope  shall  be  so  sure  as  this, 
that  he  has  done  the  will  of  God,  and  has  kept 
himself  unspotted  from  the  world?  He  will  not 
suffer  his  hope  to  be  lessened,  nor  believe  that  dis- 


THE  VIRTUE  OF  CLEAN  HANDS  21S 

appointment  may  await  him.  It  is  not  pride,  it  is 
intelligence,  with  gratitude,  by  which  a  good  man 
feels  that  he  has  done  well,  and  that  for  himself, 
as  oftentimes  he  has  told  other  men,  the  end  of 
righteousness  must  be  blessedness.  There  can  be 
little  in  life  which  is  worth  the  having  unless  there 
be  the  consciousness  that  it  has  been  deserved. 
Our  great  poet  did  not  go  fai*  beyond  the  reality 
when  he  said  that  he  thought  a  man  would  rest 
more  quietly  in  his  grave  if  he  knew  that  the  bare 
truth  was  written  on  the  headstone.  To  know  that 
the  bare  truth  is  honorable  might  well  deepen  the 
quietness  of  the  repose.  It  is  the  man  of  clean 
hands  whom  God  will  employ  in  His  service  upon 
the  earth.  He  alone  takes  what  God  can  give, 
and  what  the  world  most  needs.  The  bread  with 
which  the  multitudes  were  fed  came  from  the  boy 
into  the  clean  hands  of  Christ,  and  by  the  honest 
hands  of  men  who  followed  Him  was  given  to  the 
multitudes  around  them.  Recall  his  own  words: 
"  Every  branch  in  me  that  beareth  not  fruit.  He 
taketh  it  away:  and  every  branch  that  beareth 
fruit.  He  cleanseth  it,  that  it  may  bear  more  fruit." 
And  St.  Paul's  description  of  the  useful  man,  as  a 
"  vessel  unto  honor,  sanctified  and  meet  for  the 
Master's  use,  and  prepared  unto  every  good  work." 
Men  whom  Christ  has  called  to  be  his  followers 
He  sends  into  the  world,  even  as  He  was  sent,  to 


214  THE  VIRTUE  OF  CLEAN  HANDS 

do  greater  works  than  his,  with  clean  hands  that 
grow  stronger  and  stronger. 

Thus  is  the  righteous  man  set  in  with  the  great 
forces  of  the  Almighty.  He  is  in  league  with  the 
right.  He  lives  in  the  purpose  of  God.  He  shares 
in  the  divine  triumph ;  and  knows  within  himself, 
and  gives  in  his  witness  to  the  world,  the  persever- 
ance of  a  saint. 


XII 

THE  MAN  AND  THE  VOTE 
Acts  xxvi.  10 


THE  MAN  AND  THE  VOTE 


To  be  allowed  to  express  our  opinion  in  regard 
to  public  affairs  is  a  costly  privilege.  It  may  not 
have  cost  us  anything,  but  others  have  purchased 
this  freedom  for  us  with  a  great  price.  To  be  free- 
born  is  our  inheritance.  To  have  an  opinion  which 
we  desire  to  express  is  a  sign  of  manhood.  For  a 
vote  is  the  expression  of  the  man's  opinion,  and  of 
his  desire  which  he  wishes  to  have  accomplished  in 
the  community,  and  therefore  of  his  character 
which  stands  around  his  judgment  and  his  wish. 
A  vote  is  a  thought  in  action.  It  needs  intelli- 
gence and  virtue,  a  wise  and  upright  character. 
It  needs  honesty,  and  the  public  spirit  which 
enables  a  man  to  pass  beyond  his  personal  inter- 
ests and  to  regard  the  well-being  of  the  state.  It 
needs  the  unselfishness  and  generosity  which  in 
this  form  become  the  nobler  excellence  which  we 
call  patriotism.  This  is  especially  true  because 
others  with  their  wishes  and  their  interests  are 
involved  with  us ;  because  the  country  is  affected 
by  our  principles;   not  alone  the  coiiotry  of  our 


218  THE  MAN  AND  THE  VOTE 

day,  but  the  country  of  our  fathers  which  has  been 
bequeathed  to  us,  and  the  country  which  is  put  in 
trust  with  us  for  those  who  are  to  enter  into  our 
labors.  The  freeman's  act  bequeathed  by  freemen 
is  a  fine  bequest  to  those  who  in  their  turn  are 
entitled  to  liberty.  There  is  great  dignity  in  the 
words  of  one  of  our  neighbors,  many  times  re- 
peated :  — 

"  The  freeman  casting  with  unpurchased  hand  ^ 

The  vote  that  shakes  the  turrets  of  the  land." 

The  vote,  therefore,  is  to  be  esteemed  of  highest 
value,  and  to  be  kept  sacred  in  all  places. 

They  are  very  impressive  words  which  St.  Paul 
spoke  when  he  was  upon  his  trial  before  King 
Agrippa.  He  was  defending  his  integrity,  and  in 
doing  this  he  recalled  the  evil  days  when  he  perse- 
cuted those  with  whom  afterwards  he  rejoiced  to 
be  identified,  and  with  whom  he  was  content  to 
suffer.  "  I  shut  up  many  of  the  saints  in  prisons," 
he  confessed,  "  and  when  they  were  put  to  death, 
I  gave  my  vote  against  them."  The  words  as 
he  spoke  them  are  even  more  bold  and  expres- 
sive. It  was  the  custom  in  those  times  to  vote 
with  pebbles ;  in  the  ancient  courts  of  justice  a 
white  stone  was  for  acquittal  and  a  black  stone 
for  conviction.  "  When  these  men  and  women, 
these  saints,  were  before  the  courts,  I  threw  down 
a  black  stone,"  he  said.     Whether  he  did  this  as 


THE  MAN  AND  THE  VOTE  219 

a  member  of  the  Sanhedrim  or  of  some  lesser  tri- 
bunal, or  whether  he  meant  only  that  he  gave  his 
voice  against  the  imperiled  Christians,  we  do  not 
know ;  but  we  do  know  that  long  afterward  he 
felt  that  their  suffering  and  death  was  in  his  mea- 
sure to  be  charged  upon  him.  He  did  not  bind 
them  with  chains  ;  he  did  not  stone  them ;  but  he 
threw  down  the  black  pebble  which  was  the  expres- 
sion of  his  opinion  regarding  them  and  their  cause, 
and  the  putting  forth  of  his  desire  concerning  their 
fate.  The  man  went  with  the  vote.  From  this 
responsibility  he  was  too  honorable  to  withdraw. 
He  was  too  honest  even  to  conceal  it  when  no  one 
accused  him. 

It  cannot  be  too  deeply  impressed  upon  the  peo- 
ple whose  affairs  are  entirely  in  their  own  hands 
that  to  vote  is  a  very  solemn  act.  In  our  own 
country  more  than  anywhere  else  is  this  liberty  to 
have  an  opinion  and  to  declare  it  to  be  cherished 
and  employed.  We  are  set  to  the  making  of  a 
republic  in  which  every  man  shall  have  an  equal 
right  with  every  other  man  to  life,  liberty,  and  the 
pursuit  of  happiness,  and  the  right  to  say  what 
the  nation  shall  be.  Such  honor  rests  upon  the 
citizen  of  this  composite  Republic.  He  should  feel 
the  greatness  of  his  task,  and  bring  to  it  all  the 
wisdom  he  can  gain,  all  the  integrity  he  possesses, 
all  the  generosity  he  can  acquire,  that  the  Republic 


220  THE  MAN  AND  THE  VOTE 

may  have  the  full  benefit  of  his  enlightened  and 
untrammeled  manhood.  The  interests  committed 
to  us  are  most  weighty,  for  ourselves  and  for  those 
who  will  stand  in  our  places  when  we  have  gone, 
and  for  the  world,  for  the  great  family  of  men  en- 
titled to  freedom  and  longing  for  it.  It  is  the 
cause  of  manhood  which  is  on  trial  here.  Every 
man  should  feel  the  seriousness  of  his  position  and 
bring  the  full  force  of  his  character  to  the  advance- 
ment of  the  common  good.  The  nation  must  have 
citizens  intelligent  and  virtuous  if  men  from  so 
many  lands  are  to  dwell  in  prosperity  together. 
We  cannot  feel  this  too  deeply.  We  have  ad- 
vanced beyond  the  period  of  formation.  "  E  Pluri- 
bus  Unum  "  no  longer  means  "  Out  of  many  states 
one  nation,"  but  "  Out  of  many  nations  one  state." 
The  days  that  we  are  passing  through  are  as  really 
critical  as  any  that  have  gone.  We  have  made  no 
serious  mistake,  taken  no  backward  step.  From 
the  colonies  to  the  Republic  and  on  to  the  Republic 
without  slavery,  we  have  steadily  and  not  very 
slowly  moved.  But  this  has  been  the  work  of 
good  men,  and  in  a  large  degree  it  has  been  ac- 
complished, as  it  must  be  completed,  by  the  free- 
man's vote.  The  early  settlers  in  Massachusetts 
Bay  sought  to  provide  good  citizenship  by  provid- 
ing good  men.  Their  test  of  patriotic  virtue  which 
made  it  a  part  of  religion,  which  must  be  firmly 


THE  MAN  AND   THE  VOTE  221 

held  and  bravely  confessed,  has  been  relinquished, 
and  no  one  would  restore  it.  A  test  which  re- 
quired the  citizen  to  be  a  member  of  the  church 
would  be  perilous  to  the  state,  and  more  perilous 
to  the  churcli.  But  we  can  at  least  insist  upon  it, 
and  enforce  the  principle  by  all  the  means  within 
our  power,  that  good  men  shall  carry  the  Republic 
forward  to  the  destiny  of  greatness  and  honor  of 
which  we  freely  boast. 

It  is  very  evident  that  the  act  of  voting  is  not 
performed  in  a  moment.  It  requires  indeed  but 
an  instant  to  throw  a  stone  into  an  urn,  to  cast  a 
ballot  into  a  box,  or  even  to  prepare  the  ballot  that 
it  may  express  our  will.  But  the  character  which 
creates  the  act  and  controls  it  has  been  long  in 
forming.  It  is  the  making,  therefore,  of  the  true 
principles  of  citizenship  which  is  to  be  regarded 
even  more  than  the  simple  act  in  which  the  char- 
acter declares  itself.  We  should  be  willing  to 
meet  the  whole  duty  which  is  involved  in  express- 
ing our  desire.  There  are  few  duties  to  which  a 
man  is  more  firmly  held  by  every  consideration  of 
honor  than  he  is  to  the  duty  of  voting.  If  a  man  is 
not  willing  to  vote,  whatever  the  cost  may  be,  his 
place  is  not  in  a  republic.  There  are  countries  to 
which  he  is  well  adapted.  In  Russia  and  Turkey 
he  is  not  called  upon  to  vote,  and  the  fewer  his 
opinions  the  greater  the  favor  with  which  he  is 


222  THE  MAN  AND  THE  VOTE 

regarded.  But  this  is  the  land  of  freemen,  a 
republic  where  the  duty  of  government  and  the 
honor  and  opportunity  of  it  are  divided  among  the 
citizens  in  proportion  to  their  ability  to  receive 
them  and  exercise  them.  In  the  same  spirit  it 
should  be  insisted  upon  that  with  all  pains  men 
should  acquaint  themselves  with  public  affairs, 
should  know  what  the  country  is,  what  it  stands 
for,  what  is  its  place  among  the  nations,  and  its 
duty  to  the  world.  The  citizen  should  be  familiar 
with  our  history,  which  is  not  too  long  nor  too  in- 
tricate to  be  known.  He  should  understand  the 
principles  of  free  government,  the  rules  of  political 
life,  and  all  which  goes  to  the  making  of  a  man 
who  at  the  ballot-box  is  the  peer  of  every  other 
man.  We  may  stand  apart  at  every  other  place 
and  divide  ourselves  between  the  rich  and  the 
poor,  the  high  and  the  low,  the  statesman  and  the 
citizen ;  but  when  we  stand  before  the  public  urn, 
and  choose  and  cast  the  pebble,  we  are  not  divided 
in  duty  or  in  privilege ;  we  are  on  one  plane,  as 
the  citizens,  the  makers  and  preservers  of  the  na- 
tion. We  felt  this  when  we  were  called  upon, 
not  many  years  ago,  to  defend  the  union  of  the 
States,  and  to  promote  liberty  in  the  land.  Men 
came  from  all  ranks  into  the  army  and  the  navy, 
and  their  distinctions  were  lost  in  the  love  of  coun- 
try, and  they  dared  and  died  in  a  common  honor 


THE  MAN  AND   THE  VOTE  223 

under  the  one  flag,  and  they  have  to-day  the  hom- 
age of  a  grateful  nation.  Something  is  wanting  in 
a  man's  self-respect  and  regard  for  liberty  if  he  does 
not  hold  it  as  a  privilege  worth  dying  for,  worth 
living  for,  to  be  the  active  citizen  of  the  first  true 
republic  of  the  world,  and  to  be  able,  peacefully 
and  solemnly,  to  make  known  his  desire  and  to 
have  it  reckoned  in  on  equal  terms  with  every 
other  man's  desire. 

Let  us  remember  that  an  election  among  us  is 
not  made  in  any  one  day,  although  for  convenience 
we  name  certain  hours  when  the  ballots  may  be 
cast.  The  election  itself  is  predetermined.  It  is 
a  result.  It  is  like  the  verdict  upon  a  cause  which 
has  been  for  weeks  on  trial,  and  for  years  in  mak- 
ing. Opinions,  and  still  more  character,  are  of 
slow  growth.  We  are  to  instruct  ourselves  and 
one  another  in  the  principles  and  issues  which  are 
involved ;  then  it  takes  but  a  moment  to  declare 
the  results  of  our  thinking.  We  sometimes  call 
the  weeks  which  precede  an  important  election 
"  a  campaign  of  education."  The  term  is  well 
chosen,  but  unfortunately  the  campaign  is  too 
brief.  If  I  may  borrow  a  term  from  college  life, 
it  is  very  much  like  "  cramming  "  for  an  examina- 
tion. One  who  has  neglected  his  studies  may  by 
this  means  survive  the  testing  to  which  he  is  com- 
mitted.    The    scholar   depends    upon   nothing   so 


224  THE  MAN  AND  THE  VOTE 

hasty  and  unjust,  but  upon  the  persistent  work  of 
the  months  which  were  given  him  for  learning. 
To  be  constantly  studying  the  duties  of  citizen- 
ship, and  giving  through  the  country  the  know- 
ledge which  is  necessary  to  intelligent  action,  is  the 
preparation  for  the  voting-day. 

"  I,  Freedom,  dwell  with  Knowledge :  I  abide 
With  men  whom  dust  of  faction  cannot  blind 
To  the  slow  tracings  of  the  Eternal  Mind." 

But  we  are  always  voting.  We  are  always 
declaring  our  views  and  expressing  our  wishes. 
It  is  by  means  of  this,  and  the  sharing  and  com- 
bining of  our  opinions,  that  we  enlarge  our  own 
wisdom  and  agree  upon  a  policy  which  no  single 
mind  would  have  been  likely  to  discover.  It  is 
simply  the  old  proverb,  "  In  a  multitude  of  coun- 
selors there  is  safety."  In  the  home,  in  the 
church,  in  the  town,  we  are  giving  our  voice  for 
that  which  we  approve.  Even  when  we  say  no- 
thing our  silence  is  our  ballot.  Our  presence  or 
our  absence  is  a  vote.  Our  hand  helping,  hinder- 
ing, doing  nothing,  is  our  vote.  Parties  are  by  no 
means  limited  to  politics.  There  have  been  almost 
from  the  beginning  two  great  parties  in  the  world, 
God's  and  the  other.  There  have  been  two  great 
causes,  the  cause  of  the  right  and  of  the  wrong ; 
and  every  good  man  and  every  good  act  is  a  vote 
for  goodness.      Or  we  may  vote  upon  the  other 


THE  MAN  AND  THE  VOTE  225 

side.  The  question  of  honor  and  honesty  in  busi- 
ness, in  professional  life,  in  politics,  in  society,  is 
always  before  us,  and  we  vote  every  day.  We 
can  declare  ourselves  firmly  and  thoroughly  for 
integrity,  by  being  scrupulously  upright,  doing 
our  duty,  telling  the  truth,  paying  our  debts,  liv- 
ing generous  lives. 

Questions  of  reform  are  always  before  us,  and 
we  cast  our  vote  for  purity  and  safety,  for  the 
welfare  of  the  poor,  for  the  security  of  the  helpless, 
for  all  which  makes  the  common  life  more  true 
and  clean.  Or  by  doing  nothing,  unless  it  be 
finding  fault,  we  may  vote  upon  the  other  side. 
The  great  question  of  thoughts  versus  things  keeps 
itself  before  us.  We  may  vote  by  our  words,  our 
spirit,  our  acts,  for  the  things  which  are  seen  and 
temporal  or  for  the  truths  which  are  eternal, 
though  they  be  unseen.  We  can  stand  for  those 
tilings  which  bring  the  kingdom  of  heaven  closer 
to  the  earth,  and  quicken  the  spiritual  nature,  and 
make  the  rule  of  God  prevail  in  all  the  affairs  of 
men.  One  day  in  the  week  is  especially  voting- 
day.  It  is  the  day  of  the  Lord,  when  by  his  com- 
mandment we  are  permitted  to  cease  from  labor,  to 
hold  the  hours  sacred,  to  enlarge  our  divine  nature, 
to  strengthen  all  our  thoughts  of  God  and  immor- 
tality ;  of  Christ  and  his  redemption ;  of  the  eter- 
nal truth  and  eternal  life  which  we  can  receive  only 


226  TBE  MAN  AND  THE  VOTE 

from  his  hands.  The  Lord's  day  means  all  this, 
and  we  vote  every  Sunday.  It  is  a  beautiful  custom 
in  our  navy  on  this  day  to  raise  the  flag  which 
stands  for  Christ  and  the  Christian  life  over  that 
of  the  ship,  the  only  one  which  at  any  time  can 
float  above  the  flag  of  the  Republic.  We  can  have 
this  custom,  if  we  choose,  upon  the  shore.  Which 
way  should  we  vote  ?  Let  us  inform  ourselves  of 
the  value  of  the  Sabbath  to  every  man's  home,  its 
inestimable  worth  to  the  poor  man  and  his  dwell- 
ing, its  worth  to  the  neighborhood  and  to  the  coun- 
try and  to  the  wide  world.  Let  us  think  of  its 
divine  sanction  and  authority.  Think  what  it  was 
to  those  whose  memory  is  the  most  sacred  recollec- 
tion of  our  life,  and  what  it  will  be  as  a  formative 
influence  in  the  life  which  in  this  day  is  cruelly 
prone  to  worldliness  and  the  forge tfulness  of  God. 
We  can  preach  the  holiness  of  the  Sabbath  day. 
We  can  preserve  its  holiness  in  comfort,  and  rare 
enjoyment,  and  the  refreshing  of  the  body  and  the 
soul.  The  walk  to  the  church  is  a  long  vote  for  the 
Fourth  Commandment.  It  is  in  keeping  with  our 
New  England  history,  with  the  teaching  of  prophets 
and  apostles  and  of  our  Lord  himself,  and  with  a 
rational  regard  for  our  own  welfare,  to  stand  firmly 
on  the  side  of  the  commandment.  Our  Lord  did 
not  remove  the  day  when  He  found  it  burdened 
with  superstition,  but  He  set  it  free  and  put  it  in 


THE  MAN  AND   THE  VOTE  227 

order,  because  He  clearly  meant  that  it  should 
stand  to  the  end  as  God's  day ;  and  by  his  own 
Resurrection,  which  changed  the  hours  of  the  week, 
He  gave  to  the  first  day  its  lasting  honor.  It  is 
certainly  very  beautiful,  and  in  fine  contrast  to  the 
spirit  which  disowns  all  that  is  of  special  sanctity  in 
the  day,  when  the  household,  parents  and  children, 
leaving  their  own  door,  walk  quietly,  reverently, 
to  the  common  home,  where  with  their  neighbors 
they  can  worship  God  in  prayer  and  song.  The 
time  has  certainly  come  when  all  who  believe  in 
remembering  the  Sabbath  day  to  keep  it  holy 
should  openly  vote  as  they  believe. 

The  prolonged  vote  is  the  real  vote.  Once  in 
four  years  we  vote  for  a  president,  but  once  in 
four  hours  for  the  country.  Once  in  a  year  for  the 
city  government ;  once  in  an  hour  for  the  city. 
Always  we  are  voting  on  the  great  issues  between 
conscience  and  inclination,  between  duty  and  habit, 
between  ministering  to  others  and  being  ministered 
unto,  between  the  march  and  the  intrenchment. 
Upon  these  questions  there  is  no  third  party,  there 
is  no  silent  party.  Some  one  stands  near  enough 
to  see  our  ballot ;  or  if,  perchance,  there  is  no  one, 
we  see  it  ourselves,  and  He  sees  it  who  sat  over 
against  the  treasury  in  the  temple  and  watched  the 
voting,  and  registered  one  ballot  which  was  cast  by 
a  widow  and  expressed  her  life.     You  recall  many 


228  THE  MAN  AND  THE  VOTE 

instances,  and  you  pay  honor  to  them,  when  men 
have  had  a  life-long  vote  which  they  have  left  as  a 
permanent  force  in  the  home  and  in  the  Republic. 
I  wish  that  I  knew  how  to  impress  this  truth.  Oh, 
men,  which  side  are  we  on  ?  What  do  we  stand 
for  ?  Is  it  for  honor,  truth,  liberality  ?  Is  it  for 
the  Ten  Commandments,  the  Sermon  on  the  Mount, 
the  Lord's  Prayer,  the  Golden  Rule  ?  Is  it  for 
God? 

Men  have  been  voting  from  the  beginning. 
Adam  and  Eve  and  Cain  voted  on  one  side  of  the 
question  of  righteousness,  and  Abel  upon  the  other 
side.  Thus  it  was  with  Moses  and  Pharaoh, 
Joshua  and  Balaam,  David  and  Solomon,  Daniel 
and  Belshazzar.  Men  have  divided  all  along  the 
course  of  life.  There  are  records  of  special  bal- 
loting, as  when  Moses  foimd  the  people  discon- 
tented, and  disposed  to  turn  away  from  him.  He 
took  his  stand  and  called  upon  all  who  were  with 
him  to  bring  in .  their  votes.  The  question  was 
this,  as  it  was  announced  :  "  Who  is  on  the  Lord's 
side  ?  Let  him  come  unto  me."  This  division  of 
the  house  was  in  itself  more  sjftisfying  than  the 
conduct  which  followed  it.  So  Joshua,  when  he 
had  led  the  people  to  the  borders  of  the  land  of 
promise,  called  upon  them  to  vote  who  should  bear 
rule  over  them.  "  Choose  you  this  day  whom  ye 
will  serve."     They  made  their  choice,  which  many 


THE  MAN  AND   THE  VOTE  229 

of  them  soon  denied.  The  Epistle  to  the  Hebrews 
has  the  record  of  men  who  on  the  great  questions 
of  life  voted,  and  so  voted  that  they  are  held  up  for 
the  encouragement  of  timid  souls  who  woidd  fain 
be  faithful,  to  whom  is  given  the  triumph  of  right- 
eousness. Among  the  men  of  the  New  Testament 
we  find  the  voting.  The  Sanhedrim  is  against 
Nicodemus  and  Joseph  of  Arimathea.  We  find 
the  people  voting  on  the  grave  question  which 
Pilate  submitted  to  them,  "  Whom  shall  I  release 
unto  you  ?  "  They  voted  for  Barabbas,  and  gave 
Jesus  to  the  Cross. 

Yes,  it  is  voting,  all  the  way,  and  all  the  time. 
In  the  deep  matters  of  life  we  are  freemen,  created 
free.  The  old  question  comes  before  every  genera- 
tion and  every  man  anew.  What  shall  I  do  with 
Jesus  ?  What  think  ye  of  Christ  ?  Our  belief  is 
our  vote.  Our  confession  is  our  vote  for  Him. 
Our  baptism  is  our  vote  for  Him  into  whose  name, 
into  whose  grace,  we  are  baptized.  The  questions 
of  a  Christian  life  are  decided  every  hour.  We 
can  at  least  make  our  own  ballot  right.  We  may 
not  prevail  upon  our  neighbor.  We  may  not  con- 
trol the  opinions  of  others.  We  may  not  persuade 
them  to  do  what  we  esteem  their  duty,  but  one 
thing  every  man  can  do,  he  can  do  his  own  duty 
and  the  whole  of  it.     He  can  do  it  openly. 


XIII 

THE  SAILOR-MAN 

S.  Matthew  xvii.  27 


THE   SAILOR-MAN 


These  are  the  spring  days,  when  the  thoughts 
of  many  are  turning  toward  the  sea.  Some  are 
thinking  of  the  winding  coast  along  which  they 
will  run  in  their  palace  yachts.  Some  are  prepar- 
ing for  voyages  across  the  ocean,  when  in  long 
days  they  may  breathe  in  the  vigor  of  the  salt 
waves  and  winds,  till  they  are  landed  among  the 
mountains  and  lakes,  the  cities  and  cathedrals  of 
a  distant  world.  Some  are  turning  curiously  to- 
ward the  North  Cape  and  its  unbroken  day ; 
others,  fewer  but  bolder,  are  looking  into  the 
farthest  North,  if  they  may  find  the  Pole,  in  which 
all  believe  but  which  no  man  has  seen.  The 
merchant  is  turning  to  the  sea,  that  he  may  bring 
home  the  goods  of  other  climes,  upon  which  he 
may  pay  tribute  and  make  his  gain.  The  govern- 
ment is  sending  its  envoys  to  the  governments  of 
distant  nations  ;  the  missionary  embarks  upon  the 
deep,  that  he  may  fulfill  the  command  which  in- 
spires him,  "  Go  into  all  the  world,  and  preach 
the   gospel   to    every   creature."     Thus    personal 


284  THE  SAILOR-MAN 

comfort,  the  ardor  for  discovery,  the  necessities 
of  government,  the  enterprise  of  the  merchant,  the 
passion  of  the  missionary,  bring  them  to  the  sea 
on  which  they  will  sail  away.  In  all  this  which  is 
proposed,  there  is  one  man  and  only  one  man  who 
cannot  be  spared.  There  is  one  man  whose  place 
neither  the  statesman  nor  the  merchant  nor  the 
discoverer  can  take.  For  the  purposes  of  civiliza- 
tion, for  the  union  of  separate  nations,  for  the 
evangelizing  of  the  world,  we  look  to  one  man. 
In  all  this  varied  work  which  sends  us  to  the  sea, 
the  indispensable  man  is  the  sailor. 

Surely  it  must  be  impressive  to  any  one  to  think 
how  far  we  are  dependent  upon  the  sailor.  For  the 
comforts  which  are  in  our  homes,  for  the  extend- 
ing of  our  knowledge,  for  the  fulfillment  of  our 
hopes  for  men  and  for  the  kingdom  of  God  in  the 
world,  we  turn  to  this  one  man.  Thus,  always,  men 
have  been  looking  toward  the  sea.  It  is  not  the 
prophet  only  who  is  found  with  his  eyes  ranging 
far  beyond  the  line  of  the  coast.  The  picture 
which  is  given  to  us  of  him  may  stand  as  the 
picture  of  all  men  whose  vision  has  been  wide 
and  whose  life  has  been  large.  It  was  a  time 
when,  for  the  iniquity  of  king  and  people,  there 
had  come  upon  Israel  that  long  period  of  famine 
when  for  three  years  and  six  months  the  heavens 
were  shut  up,  and  there  was  no  rain,  and,  there- 


THE  SAILOR-MAN  235 

fore,  no  bread.  Then  the  prophet  challenged  the 
priests  of  Baal  to  the  contest  with  fire,  wherein 
Jehovah  and  his  prophet  triumphed.  He  was 
confident  that  now  there  would  come  deliverance 
to  the  country  in  that  the  people  turned,  with 
hasty  acclaim,  from  Baal  to  Jehovah.  The  pro- 
phet assured  the  king  that  rain  was  soon  to 
come  again.  But  let  us  read  the  story  as  it  was 
written :  — 

"  And  Elijah  said  unto  Ahab,  Get  thee  up,  eat 
and  drink ;  for  there  is  a  sound  of  abundance  of 
rain.  So  Ahab  went  up  to  eat  and  to  drink. 
And  Elijah  went  up  to  the  top  of  Carmel;  and 
he  cast  himself  down  upon  the  earth,  and  put  his 
face  between  his  knees,  and  said  to  his  servant, 
Go  up  now,  look  toward  the  sea." 

There  was  a  long  waiting  and  watching,  but  at 
last  the  servant  returned  with  the  glad  message, 
"  There  ariseth  a  little  cloud  out  of  the  sea, 
like  a  man's  hand."  And  soon  above  the  sea  the 
heaven  became  black  with  clouds  and  wind,  and 
presently  "  there  was  a  great  rain."  Thus  always 
it  has  been,  —  men  looking  toward  the  sea  for 
help. 

We  have  another  interesting  incident,  of  smaller 
proportions  than  this,  when  our  Lord  consented  to 
pay  the  tribute  which  was  not  due  from  Him,  lest 
He  should  offend  those  who  would  know  of  his 


236  THE  SAILOR-MAN 

refusal,  and  gave  to  his  disciples  this  direction : 
"  Go  thou  to  the  sea,  and  cast  a  hook,  and  take  up 
the  fish  that  first  cometh  up ;  and  when  thou  hast 
opened  his  mouth,  thou  shalt  find  a  piece  of 
money :  that  take,  and  give  unto  them  for  me  and 
thee."  The  result  is  not  told,  nor  doubted.  From 
the  sea  came  the  tribute-money. 

But  before  our  Lord  thus  called  upon  the  sea  to 
make  this  gift  to  men.  He  had  turned  to  it  that  He 
might  add  to  its  wealth.  He  had  given  to  the  sea 
the  men  who  should  use  it,  and  make  it  of  mani- 
fold service  to  the  world.  He  had  come  to  it 
when  its  waters  were  troubled  and  the  tempest 
swept  over  it,  and  with  his  voice  He  had  given  it 
quiet.  He  had  filled  it  with  the  fish  who  were  to 
have  their  home  in  it  and  to  be  in  a  large  measure 
its  wealth.  From  it  He  had  called  men  to  whom 
should  be  given  the  highest  honor  ever  bestowed 
upon  men,  to  be  his  disciples  and  apostles. 
Surely  He  might  use  the  sea  when  He  would 
move  from  place  to  place,  or  when  He  would  make 
requisition  for  his  needs.  Let  us  learn  the  lesson. 
We  have  a  right  to  look  to  the  sea,  that  it  may 
give  to  us,  as  it  does,  ungrudgingly ;  but  we  ought 
also  to  look  to  the  sea  that  we  may  give  to  it  in 
our  liberality.  It  is  not  the  waters  themselves 
which  ask  anything  at  our  hands,  but  the  men 
who  belong  to  it,  who  are  so  completely  wedded  to 


THE  SAILOR-MAN  237 

it  that  the  sea  is  a  part  of  their  life,  so  that  it 
fashions  their  thought,  touches  their  affections, 
governs  their  purposes,  controls  their  welfare,  and 
reaches  into  their  destiny. 

It  is  said  that  there  are  three  millions  of  men 
whose  home  is  upon  the  sea.  Who  are  they? 
They  are  men  like  ourselves,  with  a  common 
heart,  with  common  sympathies,  affections,  de- 
sires, possibilities  —  men  whose  stay  upon  the  earth, 
like  ours,  is  brief,  and  who,  like  us,  are  soon  to 
sail  away  for  another  country,  leaving  the  earth 
forevermore  behind  them.  This  is  the  great  truth 
concerning  them,  which  is  to  be  remembered :  they 
are  men.  What  men  want,  they  want.  What  men 
enjoy,  they  enjoy.  What  will  help  men,  will  help 
them.  They  are  generous  men,  ready  to  share 
with  a  shipmate  or  even  with  a  stranger  what  they 
have  gained  at  a  great  price.  They  are  men  of 
simple  lives,  accustomed  to  trust,  unsuspicious, 
easily  led,  upward  or  downward,  as  may  chance  to 
them  when  they  are  upon  the  land.  We  see  them 
commonly  along  our  streets  at  their  worst,  when 
the  long-continued  pressure  is  removed  and  all 
authority  over  them  is  gone,  and  the  habit  of 
obedience,  which  belongs  with  the  rule  that  of 
necessity  is  absolute,  no  longer  holds  them.  In 
the  gladness  of  a  new  freedom,  it  is  not  strange 
that  they  are  brought  into  lawlessness.     It  soon 


238  THE  SAILOR-MAN 

passes,  and  the  habit  of  submission  returns  upon 
them.  They  are  easily  led  into  good  ways.  They 
seem  to  have  a  remarkable  talent  for  listening  and 
for  understanding  what  is  said  to  them,  even 
though  it  be  in  an  unfamiliar  tongue.  I  have 
seldom  found  an  audience  so  quick  to  seize  the 
thought  of  a  speaker,  to  discern  every  turn  of 
his  thought,  to  answer  with  a  quick  response  to 
his  appeal,  as  one  composed  of  sailors,  though  of 
many  nationalities.  There  is  no  class  of  men  so 
easily  persuaded  to  good  resolutions  which  they 
mean  to  keep  and  to  Christian  lives  which  they  do 
really  live.  They  become  good  witnesses  for 
Christ,  not  only  upon  the  ship,  but  upon  the 
distant  shores  to  which  they  are  carried.  They 
make  our  national  reputation  among  many  of  the 
tribes  and  peoples  of  the  world,  and  create  safety 
or  peril  for  those  who  may  follow  them.  It  was 
the  cruelty  of  sailors  at  one  of  the  Melanesian 
Islands  which  led  the  natives  to  take  revenge 
upon  the  next  white  men  who  came  to  them,  and 
to  send  their  fatal  arrows  against  the  bravest, 
truest  man  they  had  ever  seen;  and  Coleridge 
Patteson,  in  his  efforts  to  assist  them,  through  the 
fault  of  those  who  had  harmed  them  lost  his  life. 
But  a  stranger  can  go  to-day  to  the  New  Hebrides 
and  be  in  safety  among  men  who  a  little  time  ago 
were  savages,  because  Paton  and  his  companions 


THE  SAILOB-MAN  239 

have  drawn  them  by  bands  of  love  into  the  lives  of 
men. 

The  sailor  appeals  to  us  again  because  of  his  pri- 
vation and  his  peril.  For  the  most  of  his  time  he  is 
very  far  from  those  things  which  are  dearest  to  us, — 
far  from  his  friends,  from  his  home,  from  all  the 
associations  of  his  life,  far  from  the  church  and  its 
continual  ministry,  far  from  all  which  can  restrain 
and  preserve  and  elevate  the  life  of  a  man.  His 
place  is  one  of  continual  peril.  The  life  of  a  sailor, 
it  is  stated,  is  but  twenty-eight  years,  of  which 
only  eleven  can  survive  the  hardships  of  the  sea. 
The  story  of  a  fishing  village  is  a  story  of  priva- 
tion and  sorrow.  With  grave  fear  the  mother  and 
the  wife  see  the  men  who  are  dearest  to  them  sail 
away ;  they  share  every  day  his  peril,  and  dread 
the  news  which  any  day  may  bring  to  them.  I  do 
not  know  of  anything  more  pathetic  than  to  see 
the  groups  of  mothers  and  sisters  standing  upon 
the  pier  of  a  fishing  village  when  the  boats  are 
coming  home,  fastening  their  eyes  with  dreadful 
interest  upon  the  distant  boat  whose  flag  is  at  half- 
mast,  and  turning  one  to  another  with  the  inquiry 
which  no  one  can  answer,  "  Is  it  for  your  man  or 
mine?"  The  prophecy  of  the  days  of  the  Persian 
war,  of  the  disaster  which  should  come  to  the  hos- 
tile fleet,  has  come  true  a  thousand  times,  "  The 
women  of  Colias  shall  roast  their  corn  with  oars." 


240  THE  SAILOR-MAN 

It  is  all  very  sad,  even  when  we  repeat  to  ourselves 
the  comfort  which  Sir  Humphrey  Gilbert  gave  to 
his  friends  as  his  bark  entered  the  darkness  of  the 
night  to  be  seen  no  more :  "  We  are  as  near  to 
heaven  by  sea  as  by  land." 

What  can  we  do  for  these  men  who  are  doing  so 
much  for  us,  and  at  such  heavy  cost?  We  can 
protect  them  with  good  laws,  we  can  make  sure 
that  their  ships  are  seaworthy,  and  that  they  are 
properly  loaded.  Few  lines  have  been  written  in 
English  literature  worth  more  to  the  world  than 
PlimsoU's  line  drawn  along  the  sides  of  every 
English  ship,  the  line  of  safety  for  every  sailor. 
We  can  make  our  shore  as  safe  for  them  as  it  can 
be  made.  Our  system  of  lighthouses  is  as  credit- 
able as  anything  which  we  hold  toward  the  coasts 
of  other  lands.  But  all  lands  which  claim  a  place 
among  the  nations  illumine  their  shores.  I  had 
occasion  not  long  ago  to  look  over  some  of  the  regu- 
lations of  the  lighthouses  of  England.  They  were 
full  of  the  forethought  and  carefulness  which  the 
sailors  deserve.  Men  chosen  with  utmost  skill 
for  the  work,  controlled  by  all  restraints  and  regu- 
lations, keep  the  lights.  It  seems  a  simple  matter 
to  keep  a  lamp  burning,  but  only  men  carefully 
chosen  could  be  intrusted  with  the  work.  They  are 
held  to  fidelity.  They  are  allowed  no  couch  or  bed 
in  the  lantern  or  the  watch-room,  lest  they  should 


THE  SAILOR-MAN  241 

fall  asleep.  No  man  is  allowed  to  leave  his  lamp 
to  his  successor  till  he  has  carefully  prepared  it. 
The  lives  of  the  men  are  insured  by  compulsion, 
that  no  anxiety  for  their  families  shall  hinder 
them  in  their  work.  The  simple  direction  in  which 
all  is  summed  up  reads  almost  like  a  verse  from 
the  New  Testament :  "  You  are  to  light  the  lamps 
every  evening  at  sunsetting,  and  keep  them  con- 
stantly burning,  bright  and  clear,  till  sunrising." 
This  they  do  in  loneliness,  often  in  peril.  They 
keep  the  lamps  alight.  The  tribute  of  our  own 
poet  is  not  overdrawn  :  — 

"  Steadfast,  serene,  immovable,  the  same 
Year  after  year,  through  all  the  silent  night 
Burns  on  forevermore  that  quenchless  flaraie, 
Shines  on  that  inextinguishable  light !  " 

We  have  also  our  life-saving  service,  with  strong 
boats  and  stout-hearted  men,  watching  against  the 
shipwreck  and  rescuing  men  who  have  no  one  else 
to  whom  they  may  turn  for  succor.  Think  of  two 
thousand  lives  saved  in  a  single  year,  and  a  million 
and  a  half  dollars'  worth  of  property  preserved. 
A  few  years  ago  I  was  in  the  little  English  village 
of  Clovelly,  Kingsley's  Clovelly,  and  at  the  foot  of 
the  long  street,  looking  out  upon  the  angry  waters, 
was  the  life-saving  station.  The  door  was  open, 
and  I  went  in.  No  man  was  in  the  house.  Upon 
the  wall  was  a  blackboard,  giving  a  list  of  the 


242  THE  SAILOR-MAN 

vessels  to  which  the  boat  had  gone,  and  the  num- 
ber of  men  whose  lives  had  been  saved.  It  was 
an  inspiring  record.  I  ventured  to  take  down  the 
hat  of  one  of  those  heroes,  and  to  place  it  upon 
my  head.  I  wished  that  I  were  worthy  to  wear  it, 
or  that  in  my  life-saving  service  I  might  become 
worthy  of  such  equipment. 

We  build  hospitals  for  these  men  of  the  sea. 
We  provide  consuls  who  shall  be  the  appointed 
friends  of  sailors  in  strange  lands.  We  have  homes 
and  chapels  along  our  own  coast,  with  men  and 
women  whose  whole  duty  it  is  to  be  the  friends  of 
sailors,  and  well  are  they  doing  their  work.  But 
we  can  do  more  than  this.  We  are  doing  more. 
We  furnish  books  which  they  may  read  in  their  long 
voyages.  We  give  them  pictures  which  they  can 
pin  upon  their  rude  walls,  to  remind  them  of  their 
homes.  We  give  them  what  are  well  named  "  com- 
fort bags,"  with  a  Testament,  and  those  things 
which  are  of  as  real  value  in  the  small  emergen- 
cies that  come  to  men  far  from  home.  The  Testa- 
ment is  a  precious  gift,  but  times  often  come  when 
a  needle  and  thread  meet  in  a  more  practical  way 
the  immediate  necessity.  Thus  are  we  striving 
with  a  zeal  which  should  be  greatly  increased  to 
make  these  men  as  safe  when  upon  the  sea  as  they 
can  be  made,  and  to  provide  for  them  whatever 
will  make  their  stay  upon  the  shore  pleasant  and 


THE  SAILOR-MAN  243 

secure.  We  strive  to  teach  them  the  truths  and 
duties  which  belong  to  the  life  that  now  is  and  to 
the  life  which  is  before  us  all,  the  truths  and  duties 
which  are  as  pressing  upon  the  sea  as  upon  the  land. 
It  is  interesting  to  observe  how  much  of  the 
imagery  of  the  Bible  is  drawn  from  the  sea,  and  is 
naturally  most  appreciated  by  seamen.  "  When 
thou  passest  through  the  waters  I  will  be  with 
thee,"  is  the  Divine  promise.  For  the  obedient, 
"  His  peace  shall  be  as  a  river,  and  his  righteous- 
ness like  the  waves  of  the  sea."  The  prisoner  upon 
Patmos,  in  the  midst  of  the  sea,  saw  the  Son  of 
man  in  his  glory,  and  the  new  song  of  the  re- 
deemed from  the  earth  was  in  a  voice  for  which 
he  could  find  no  better  description  than  that  it 
was  "  as  the  voice  of  many  waters."  The  familiar 
hymn  which  is  so  precious  to  our  thoughts  seems 
almost  to  have  been  written  by  a  sailor,  and  for 
sailors :  — 

' '  Jesus,  lover  of  my  soul, 
Let  me  to  thy  bosom  fly. 
While  the  nearer  waters  roll, 
While  the  tempest  still  is  high : 
Hide  me,  O  my  Saviour,  hide 
Till  the  storm  of  life  is  past. 
Safe  into  the  haven  guide, 
O,  receive  my  soul  at  last !  " 

In  all  this,  I  have  been  speaking  only  of  the 
real  sailor,  not  of  the  landsman  who  works  upon  a 


244  THE  8AIL0B-MAN 

ship.  The  life  of  the  sailor  has  its  peculiar  condi- 
tions which  have  their  own  interest,  and  must  be  re- 
garded with  intelligent  discretion.  If  we  turn  to  the 
officers  of  our  ships,  men  who  truly  belong  to  the 
sea,  we  find  men  who  have  a  thought  and  method 
quite  distinctive,  and  always  full  of  interest.  The 
life  of  the  officer  of  a  ship,  in  our  time,  is  of  ne- 
cessity a  lonely  one.  He  is  thrown  upon  himself, 
with  a  responsibility  which  others  cannot  feel.  He 
stands  by  himself  in  the  consciousness  of  a  great 
trust  which  makes  his  life  solitary.  In  this  way 
he  becomes  a  man  self-contained,  self-reliant,  inde- 
pendent. He  is  his  own  companion,  and  comes  to 
find  in  solitude  a  fellowship  with  himself  and  with 
his  work.  I  call  to  mind,  as  I  say  these  things, 
one  of  the  bravest  sailors  who  ever  commanded  a 
ship,  a  true  sailor,  "  a  sailor-man  "  he  liked  to  call 
himself.  He  had  grown  up  upon  the  sea,  and  with 
it,  and  in  it,  till  the  sea  and  the  man  were  partners 
in  life.  I  talked  with  him  in  the  frankness  of  our 
isolation.  He  told  me  many  things  of  himself  and 
of  a  sailor's  life,  and  I  wish  I  could  tell  them 
here,  as  sometimes  they  came  to  me  in  the  quiet 
of  his  room,  or  upon  the  upper  bridge  at  night, 
when  the  ship  was  far  away  from  us,  and  the  stars 
were  nearer  than  the  earth.  Some  of  these  things  I 
shall  try  to  give  to  you.  I  asked  him  if  it  were  not 
very  wearisome,  the  pacing  to  and  fro  upon  the 


THE  SAILOR-MAN  245 

bridge,  alone,  hour  after  hour.  He  said,  No,  there 
is  always  something  to  be  done.  The  officer  in  his 
lonely  walk  must  look  down  upon  the  ship,  where 
at  any  moment  something  may  happen  that  needs 
his  care.  He  must  keep  his  eye  upon  the  sea, 
where  a  sudden  change  may  come ;  where  far  away 
he  may  see  the  light  of  a  burning  ship,  or  the  sig- 
nal rocket  flashing  across  the  sky,  or  hear  the  cry  of 
shipwrecked  men  from  out  an  unseen  boat.  There 
is  always  something  to  think  about  and  watch  for, 
and  this  saves  his  watch  from  weariness.  Then 
between  us  we  made  this  phrase,  which  he  accepted, 
and  which  I  have  remembered,  found  to  be  true, 
and  many  times  commended  to  those  who  are  weary 
because  of  their  idleness  and  narrowness,  only  these 
words :  "  Care  is  company." 

But  your  responsibility  here  must  be  very  great, 
constant,  burdensome.  "  Yes,"  he  said,  "  yet  if  you 
are  equal  to  it,  responsibility  is  pleasant ;  but  to  be 
in  a  place  for  which  you  know  you  are  not  fitted, 
in  dread  of  an  emergency  which  you  know  you 
cannot  meet,  would  be  terrible."  The  time  came 
not  long  afterward  when  he  was  to  know  as  he 
had  never  known  what  responsibility  means.  In 
the  darkness,  after  all  his  care  and  skill,  his  ship 
suddenly  struck  the  coast  of  Wales.  It  was  a 
fearful  moment.  Whether  she  would  float  or  not 
he  could  not  tell.     Whether  the  lives  intrusted  to 


246  THE  SAILOR-MAN 

his  keeping  woiild  be  lost,  he  could  not  know. 
For  what  he  ought  to  do,  he  could  rely  only  upon 
his  own  manhood  and  seamanship.  Not  a  life  was 
lost.  The  broken  ship  remained  afloat,  and  he 
brought  her  safely  into  port.  One  good  thing,  he 
told  me,  came  of  that  experience.  "  I  found  myself. 
I  never  knew  before  what  I  should  do,  what  I  could 
do,  in  an  hour  of  sudden  peril  like  that.  I  found 
that  my  mind  would  be  clear,  my  hand  would  be 
steady,  and  I  could  do,  under  the  terrible  stress 
of  the  hour,  all  that  it  was  in  me  to  do.  I 
found  myself."  Clearly,  though  he  did  not  say  so, 
the  discovery  of  himself,  this  new  acquaintance 
with  the  man  he  was  to  live  with  everywhere, 
through  all  his  days,  was  pleasant  to  him.  He  held 
in  honest  honor  the  man  he  had  discovered.  The 
tender  heart  of  the  sailor  went  out  to  the  ship  which 
he  had  endangered  and  had  rescued,  and  which  had 
kept  herself  afloat,  as  his  thought  was,  to  bring  him 
and  herself  into  safety ;  and  when  it  was  suggested 
that  another  ship  might  be  given  to  him,  he 
answered  out  of  a  sailor  heart,  "  Do  you  think  I 
could  leave  a  ship  that  had  stood  by  me  as  this  one 
has  ?  "  His  fidelity  and  heroism  were  characteristic 
of  the  true  sailor.  We  talked  one  day  of  the  rule 
of  the  company  which  forbade  that  the  captain 
should  take  his  wife  and  children  with  him.  "  It 
is  right,"  he  said.  "  It  would  be  very  hard  if  any- 


THE  SAILOB-MAN  247 

thing  should  happen  to  the  ship,  and  we  should 
have  to  take  to  the  boats,  for  me  to  put  my  own 
children  aside,  and  let  them  go  down  with  the  ship, 
while  I  took  the  children  of  these  emigrants  and 
put  them  into  the  boat,  and  gave  them  a  chance  for 
their  life."  Yet  he  would  have  done  this;  any 
sailor  would  have  done  this. 

But  there  was  a  fellowship  beyond  this  which  I 
have  named,  the  fellowship  with  Nature.  All  the 
air  aroimd  him,  and  the  wide  sea,  and  the  bending 
heavens  were  full  of  the  presence  of  God.  He  knew 
the  presence,  he  felt  it,  he  was  awed  before  it,  his 
poetic  mind  knew  its  beauty  and  its  strength  ;  his 
simple,  reverent  heart  bowed  in  adoration,  waited 
in  confidence  before  the  presence  of  the  Almighty, 
whose  footsteps  were  indeed  upon  the  sea.  More 
than  other  men  whom  I  have  been  allowed  to  know 
he  was  the  prophet  of  Nature,  and  Nature  and  its 
mysteries  were  revealed  to  him,  and  from  his  life 
and  in  his  artless  words  passed  on  to  those  who  list- 
ened to  him.  There  has  seldom  been  given  to  me  a 
more  impressive  moment  than  came  at  night  stand- 
ing with  him  upon  the  bridge,  the  ship  silent  below 
us,  the  waste  of  waters  reaching  into  the  dark,  the 
friendly  stars  keeping  us  company.  There  an 
officer  looked  up  into  the  heavens,  and  finding  the 
planet  which  would  listen  to  him  inquired  where 
our  place  was  upon  the  deep,  and  out  of  the  heavens 


248  THE  SAILOR-MAN 

marked  our  point  upon  the  earth.  It  seemed  indeed 
companionship  with  the  Infinite,  the  fellowship  of 
life  with  light,  in  the  surrounding  presence  and 
care  and  love  of  Him  who  stretches  out  the  heavens 
with  his  fingers,  and  holds  the  deep  in  the  hollow 
of  his  hand. 

This  was  one  sailor-man  of  whom  I  have  been 
telling,  a  rare  man,  even  among  men  of  his  birth 
and  calling.  But  the  elements  which  combined  in 
his  rich  life  are  found  in  varying  proportions  in 
other  sailors,  and  admiring  them  in  him  we  learn 
to  recognize  them  in  others  where  they  are  less 
conspicuous.  Every  sailor  may  well  become  the 
greater  in  our  thoughts  foi*  seeing  one  to  whom 
our  admiration  is  our  ready  tribute. 

In  the  room  of  the  sailor  of  whom  I  have  been 
speaking,  fastened  to  the  wall,  were  the  verses  of 
an  English  poet,  —  the  prayer  of  sailors  who  had 
been  told  that  it  was  said  in  the  New  Testament 
that  in  the  world  toward  which  all  ships  are  sailing 
there  shall  be  no  more  sea.  They  were  startled, 
and  felt  lost.  The  sea  was  their  home.  They  knew 
no  other.  They  had  no  life  apart  from  it,  and  what 
could  they  do  in  a  world  where  they  were  to  stay 
forever  if  there  was  no  more  sea,  and  nothing  to 
which  they  were  accustomed?  Then  they  cried 
out  in  their  passion  and  their  longing  to  the  great 
God  to  listen  to  the  prayer  of  sailor-folk,  and  give 
them  back  their  sea.     The  prayer  was  heard. 


THE  SAILOR-MAN  249 

We  cannot  change  the  world  that  is  before  us,  but 
we  can  train  the  men  of  the  sea  for  the  life  of  that 
country  which  is  their  home  and  ours.  We  can 
bring  them  into  the  Fatherhood  of  God,  into  the 
friendship  of  Him  who  often  was  in  the  fishers' 
boats,  who  knew  the  waves  and  winds  and  ruled 
them,  and  who  chose  his  closest  friends  from  fisher- 
men. We  can  teach  the  sailor  truth,  virtue,  piety ; 
prepare  him  to  leave  the  sea  and  enter  upon  the 
land,  prepare  him  for  the  place  which  the  Friend 
of  sailors  has  prepared  for  them. 

Pardon  me  if  I  speak  one  more  personal  word. 
My  father  was  a  sailor.  I  was  a  boy  when  he  came 
back  from  a  three  years'  voyage.  The  ship  had 
been  signaled  from  far  away,  and  a  friendly  officer 
of  the  Customs  let  me  go  down  in  his  boat,  for  he 
knew  who  I  was.  He  was  a  plain  man,  but  to 
my  memory  one  of  the  finest-looking  men  I  have 
seen.  As  we  drew  near  the  ship  I  stood  in  the 
bow,  and  at  length  could  see  my  father  leaning 
over  the  side  of  the  ship,  and  watching  for  the  boat 
which  at  last  would  bring  him  to  his  home.  When 
we  came  near  enough  together  I  waved  my  cap. 
He  saw  me,  and  called  out  to  one  of  the  men, 
"  Throw  a  rope  to  my  boy."  The  sailor  threw  the 
rope,  and  in  a  few  moments  the  boy  was  in  his 
father's  arms.  It  was  a  simple  thing,  but  many  a 
time  since  have  I  heard  that  voice,  that  command 


260  THE  SAILOR-MAN 

wliich  has  become  entreaty ;  and  it  has  become  the 
voice  of  the  Father  who  is  in  heaven  watching  some 
child  of  his  who  needed  to  be  brought  near  to  Him  ; 
and  I  have  heard  the  word  and  loved  it,  and  tried 
to  make  it  God's  word  to  me,  and  the  inspiration 
of  my  life,  "  Throw  a  rope  to  my  boy !  " 


i 


XIV 

MENDING,  LAUNCHING,   AND  FOLLOWING 

S.  Mark  i.  16-20 


MENDING,  LAUNCHING,  AND 
FOLLOWING 


It  was  quiet  on  the  Sea  of  Galilee  in  the  morn- 
ing when  Jesus  walked  that  way  and  saw  two  boats 
standing  by  the  lake,  and  the  fishermen  washing 
and  mending  their  nets.  All  the  night  they  had 
taken  nothing,  but  that  day  was  to  make  up  for 
the  failure.  To  this  point  the  story  is  common- 
place, but  the  end  of  it  is  of  interest  to  all  the 
world.  He  bade  them  push  out  a  little  from  the 
shore ;  and  when  He  had  taught  the  people  from 
one  of  the  boats.  He  directed  the  fishermen  to 
launch  out  into  the  deep,  and  to  let  down  their 
mended  nets.  It  was  against  their  experience, 
but  they  obeyed  because  He  said  it.  This  is 
Christian  obedience  in  a  very  simple  form,  —  the 
doing  at  Christ's  word  what  otherwise  would  not 
be  done.  They  filled  their  nets  until  the  strain 
was  too  heavy  upon  them.  After  they  had  come 
to  the  shore,  He  bade  them  leave  their  boats  and 
follow  Him,  to  be  made  fishers  of  men.  This 
also  they  did  because  He  said  it,  and  we  who  hear 
of  this  to-day  are  of  the  fish  they  caught. 


254     MENDING,  LAUNCHING,  AND  FOLLOWING 

There  are  three  parts  in  this  narrative  which 
is  three  times  given  to  us  in  the  Gospels.  The 
mending  was  necessary,  because,  if  the  nets  had 
inclosed  no  fish,  they  had  been  torn  themselves. 
Why  not  leave  them  so,  a  witness  to  the  work  of 
the  night?  This  might  be  better  than  mending 
them.  The  torn  battle-flag  is  of  much  greater 
worth  than  if  it  were  mended,  for  its  signs  of 
brave  work  upon  the  field.  One  thing  justified 
the  mending,  that  the  nets  were  to  be  used  again ; 
that  failure  had  not  wrought  discouragement.  In 
deep  waters  and  under  a  new  command,  success 
might  wait  upon  enterprise.  It  reads  like  a  para- 
ble of  life,  for  we  come  often  to  the  mending  time. 
Our  body  and  our  nerves  need  to  be  replenished 
with  strength.  It  is  strange  that  a  harp  of  a 
thousand  strings  should  keep  in  tune  so  long. 
Our  plans  need  mending,  and  our  purposes,  and 
our  desires.  Our  habits  need  to  be  examined 
and  mended.  Our  courage  and  hope  and  ambi- 
tion need  to  be  reenforced.  We  have  to  make 
over  our  companionships,  and  often  our  friendships 
must  be  restored.  Life  must  be  adjusted  to  new 
conditions  by  mended  methods ;  hearts  that  have 
grown  "  weary  with  dragging  the  crosses  too  heavy 
for  mortals  to  bear  "  must  have  rest  that  they  may 
recover  strength.  It  was  a  bright  saying  of  our 
great  preacher,  and  one  whose  truth  he  felt  even 


MENDING,  LAUNCHING,  AND  FOLLOWING     255 

in  his  stalwart  form,  that  there  comes  a  time  when 
a  man  must  "  put  in  for  repairs."  But  this  neces- 
sity is  a  sign  that  we  have  worked,  and  our  mend- 
ing that  we  are  to  work  again ;  else  why  do  we 
seek  new  strength?  We  are  obliged  to  do  this. 
The  future  appeals  to  us.  Ambition  urges  us  on. 
Nothing  but  death  can  justify  despair.  The  Book 
to  which  we  turn  for  guidance  has  always  a  for- 
ward look.  Duty  faces  the  days  to  come.  Na- 
ture, which  rests  through  the  winter,  thinks  upon 
the  coming  spring,  not  upon  the  past  autumn. 
Mending  is  a  prophecy ;  mended  is  a  promise. 
"  The  reward  of  a  thing  well  done  is  to  have 
done  it,"  the  philosopher  says.  He  is  not  accu- 
rate. The  reward  of  a  thing  well  done  is  the  next 
thing  which  can  be  done.  The  branch  that  bears 
fruit  pledges  itself  for  more  fruit.  If  in  some 
season  it  has  been  thwarted  by  cold  and  storm,  it 
must  recruit  its  energy,  and  begin  again.  The 
reward  of  bearing  fruit  is  the  cleansing,  that  it 
may  bear  more  fruit.  It  is  not  loss,  then,  this 
wear  of  life,  because  it  is  not  the  end.  Under 
ordinary  conditions  the  tearing  of  the  net  has  the 
recompense  of  fish ;  if  not  this,  the  fishermen  have 
gained  something  in  experience  and  new  skill,  and 
■  have  the  next  night  before  them.  The  nets  are 
torn,  not  the  man.  Or  if  the  body  is  worn,  the 
soul    is    strong.     The    outward  man    may  perish, 


256     MENDING,  LAUNCHING,  AND  FOLLOWING 

while  the  inward  man  is  renewed  day  by  day.  If 
the  reward  of  living  do  not  find  him  here,  there  is 
a  to-morrow  of  our  life.  Some  fish  are  taken  from 
the  sea,  and  some  are  found  upon  the  shore,  on  the 
coals  which  a  Divine  Hand  has  kindled. 

"  I  held  it  truth,  with  him  who  sings 
To  one  clear  harp  in  divers  tones, 
That  men  may  rise  on  stepping-stones 
Of  their  dead  selves  to  higher  things." 

Thus  in  the  goodness  of  God  we  are  encouraged 
to  go  on  to  new  attainments,  but  we  are  allowed 
times  of  rest  for  the  recovery  of  strength,  for  the 
refreshment  of  our  spirit.  The  legend  on  the  seal 
of  the  Cambridge  Hospital  is  appropriate,  "  God 
mends;  man  tends."  Thus  our  conscience  and 
our  will  are  maintained.  Our  attachments  to  the 
things  that  are  past  are  not  destroyed,  but  are  put 
in  good  order  for  the  work  that  is  before  us.  The 
time  is  well  spent  which  is  given  to  mending  our 
strength,  provided  we  are  to  make  use  of  the 
strength  in  new  service.  Our  Lord  himself  rested 
on  the  well  because  He  was  weary,  but  He  gave  to 
Samaria  and  to  the  world  the  revelation  of  God, 
who  is  spirit,  and  the  direction  for  the  worship 
which  will  please  Him. 

But  when  our  life  has  thus  been  mended,  it  is 
Hot  that  we  may  simply  repeat  the  past,  but  that 
We  may  go  on  to  better  things.     Launch  out  into 


MENDING,  LAUNCHING,  AND  FOLLOWING     257 

the  deep,  Christ  said,  and  there  let  down  your  nets. 
The  word  is  timely.  We  are  doing  this  from  the 
beginning  of  our  days.  From  the  boat  which  the 
child  sets  floating  on  the  brook  he  comes  to  the 
man's  boat;  from  the  child's  book  to  the  man's 
book ;  from  school  to  college,  then  out  into  the 
university  of  the  world,  and  to  the  cares  and  honors 
which  can  there  crown  his  efforts.  Life  is  to  be 
made  deeper,  not  merely  by  this  natural  increase 
of  its  powers  and  their  employment,  but  by  the 
doing  of  deeper  things.  Deeper  thoughts,  deeper 
intentions,  deeper  affection  and  devotion,  are  to 
mark  our  increasing  days.  We  go  on  thus  to  old 
age,  but  old  age  may  well  find  itself  in  waters  deeper 
than  it  has  ever  known.  Age  has  its  special  ad- 
vantages for  the  best  work  of  the  man.  Age  is 
kind  if  its  conditions  be  kindly.  From  certain 
things  which  have  been  done,  from  a  stirring  life 
out  of  doors,  from  a  busy  commitment  to  the 
affairs  of  the  world,  we  may  have  to  turn  away ; 
but  one  whose  net  has  become  past  mending  in 
its  meshes  of  thread  may  yet  cast  it  in  the  deeper 
waters ;  not  retiring  through  timidity,  indolence, 
inertia,  through  contempt  for  what  has  been  done, 
with  a  selfish  plea  that  one  has  done  his  share  for 
the  world,  and  in  the  abating  of  hope  and  aspira- 
tion ;  but  in  gentle  courage,  a  steady  ambition,  the 
full  use  of  the  powers  which  have  grown  through 


258     MENDING,  LAUNCHING,  AND  FOLLOWING 

years  of  wisdom,  keeping  his  boat  still  out  upon 
the  sea. 

"  For  age  is  opportunity  no  less 
Than  youth  itself,  though  in  another  dress, 
And  as  the  evening  twilight  fades  away 
The  sky  is  filled  with  stars,  invisible  by  day." 

"  What  makes  old  age  so  sad  is  not  that  our 
joys,  but  that  our  hopes  cease,"  Richter  said.  We 
can  keep  our  hope  if  we  keep  our  thoughts  afloat. 
There  is  more  to  do,  more  to  enjoy,  more  to  be,  so 
long  as  there  is  deep  water  for  our  boats. 

To  this  the  world  is  suited.  With  all  our  new 
learning,  there  is  yet  much  to  be  known  of  the 
heavens  and  the  earth.  Knowledge  is  to  be  en- 
larged almost  without  limit.  If  there  is  no  new 
truth  to  come  to  light,  there  is  so  much  to  be 
learned  of  all  truth  that  it  will  be  ever  new. 
Higher  and  wiser  service  always  awaits  us. 
Grander  attainment  invites  us,  and  beyond  these 
years  of  change  stretch  the  endless  days  of  Para- 
dise. Think  and  read  more  deeply.  Serve  with 
purpose  deeper  and  truer.  There  is  danger  in  our 
time  that  we  shall  keep  near  the  shore,  or  sail  over 
the  shallow  waters  where  we  can  see  the  sand  that 
is  underneath.  Life  has  more  liberty  and  more 
enlargement  than  once,  but  perhaps  the  old  times 
were  deeper  than  these.  Whatever  may  be 
thought  of  the  religious  system  of  our  ancestors,  it 


MENDING,  LAUNCHING,  AND  FOLLOWING     259 

is  certain  that  they  did  not  trifle  with  any  duty  or 
shrink  from  any  truth.  Puritanism  went  deep 
down  into  the  realities  of  this  world,  and  of  all 
the  worlds  which  we  anticipate.  We  must  be  on 
our  guard  lest  with  our  finer  boats,  and  sails  more 
delicately  woven,  and  nets  fashioned  with  finer 
thread,  and  more  complete  charts,  and  better  com- 
passes and  sextants,  we  yet  skim  the  surface  of 
things,  and  miss  the  deeps  out  of  which  the  boats 
may  be  filled.  It  is  not  so  much  the  boat  and  the 
net  as  it  is  the  fisherman  upon  whom  reliance  must 
be  placed.  Whatever  be  the  ship,  she  must  sail 
on  deep  waters  if  she  is  to  bring  home  a  precious 
freight.  Many  things  are  said  in  the  New  Tes- 
tament in  which  this  word  "  deep  "  is  used.  The 
simple  phrase  of  the  woman  of  Samaria  may  be 
extended  far  beyond  her  thought,  "  The  well  is 
deep."  Yes,  every  well  whose  waters  are  pure 
and  unfailing  is  deep,  and  the  work  of  Him  who 
comes  down  to  our  boat  is  to  give  us  something 
that  we  can  draw  with,  however  far  below  us  the 
waters  wait.  The  common  saying  holds  a  reality, 
that  "  truth  lies  at  the  bottom  of  the  well."  The 
man  who  is  commended  because  he  wisely  builded 
a  house  which  no  wind  or  rain  could  remove  digged 
deep  and  laid  the  foundation  far  below  the  changes 
which  might  move  around  his  structure.  The  seed 
cast  on  thin  earth  brought  no  fruit  to  perfection. 


260     MENDING,  LAUNCHING,  AND  FOLLOWING 

In  the  deep  places  of  the  good  ground  the  wise 
sower  cast  his  seed,  where  no  stones  could  check 
its  growth,  and  no  sun  could  scorch  it,  and  no 
thorns  could  choke  it,  but  it  would  bring  forth 
fruit  a  hundredfold,  or  sixty  or  thirty,  because  it 
had  what  is  so  graphically  described  as  "  deepness 
of  earth." 

Again,  the  things  which  God  hath  prepared  for 
them  that  love  Him  are  revealed  to  us  by  his  spirit, 
who  "searcheth  all  things,  yea,  the  deep  things 
of  God."  Again  we  find  the  exultant  apostle  ex- 
claiming, "  O  the  depth  of  the  riches,  both  of  the 
wisdom  and  knowledge  of  God  ! "  Again,  he 
prays  that  we  may  be  able  to  comprehend  the 
depth  of  the  love  of  Christ,  which  passeth  know- 
ledge, while  he  rejoices  that  his  life  is  so  firmly 
established  that  not  depth  shall  be  able  to  separate 
him  from  the  love  of  God  which  is  in  Christ  Jesus 
our  Lord.  This  is  the  vision  which  allures  us. 
This  is  the  sea  which  stretches  before  us.  What- 
ever we  have  done,  there  is  the  call  to  larger  duty ; 
however  far  we  have  ventured,  the  waters  still 
stretch  before  us,  holding  their  greater  reward. 
Let  us  mend  the  nets  and  make  them  whole,  and 
then  launch  out  for  more  than  we  have  ever  drawn 
into  our  boats,  and  when  the  end  comes,  let  it  find 
us  on  the  deep  waters. 

But  there  is  one  truth  further,  without  which 


MENDING,  LAUNCHING,  AND  FOLLOWING     261 

our  advance  may  prove  a  disappointment.  Our 
Lord  went  with  his  disciples  when  they  launched 
out  with  their  mended  nets;  and  when  He  bade 
them  come  out  into  greater  service,  with  the  high- 
est commission  ever  given  to  men,  He  did  not  send 
them,  but  He  called  them,  and  his  word  was  as 
rich  in  the  safety  it  promised  as  in  the  accomplish- 
ment which  it  made  possible.  "  Follow  me,"  He 
said.  In  all  this  there  was  nothing  abrupt.  Every- 
thing was  orderly.  Each  of  his  commands  was  an 
advance  upon  that  which  had  already  done  its 
work.  But  why  should  He  detain  them  upon  the 
sea,  when  He  had  this  larger  ministry  in  store  for 
them  ?  Why  not  at  once,  seeing  that  time  in  this 
world  is  of  so  great  account,  and  spiritual  things 
have  an  importance  which  belongs  to  no  others,  — 
why  not  bid  them  drop  where  they  were  the  nets 
that  they  were  mending,  and,  leaving  their  boats 
uncared  for,  follow  Him  out  into  the  world  ?  It 
was  not  his  way.  There  was  no  haste  in  his 
methods.  Not  more  orderly  is  the  Nature  which 
He  rules  than  the  methods  of  grace  which  He  ad- 
ministers. They  ought  to  leave  their  nets  in  good 
order  if  they  were  to  become  apostles.  Silver  and 
gold  He  had  none.  It  might  be  requisite  that  the 
money  for  which  they  sold  the  fish  should  be  taken 
with  them  into  the  world  where  friends  might  be 
remote.     Again,   it  was   of  real   advantage   that 


262     MENDING,  LAUNCHING,  AND  FOLLOWING 

they  should  know  his  power  if  they  were  to  eoniniit 
their  lives  to  Him,  and  leave  the  only  occupation 
with  which  they  were  familiar  to  take  up  a  strange 
manner  of  life,  to  spend  their  days  as  no  days  had 
ever  been  spent  before,  in  a  ministry  for  which 
there  was  slight  precedent.  Or,  again,  it  is  always 
well  that  a  great  enterprise  be  taken  up  in  a  brave 
spirit.  He  found  them  at  an  hour  of  discourage- 
ment. They  had  spent  a  whole  night  and  had 
taken  nothing.  They  were  in  no  mood  to  venture 
into  other  service,  nor  was  their  disheartenment 
the  true  preparation  for  the  work  which  would 
require  courage  and  patience,  hope  and  cheerful- 
ness, more  than  any  work  which  had  been  given  to 
them  or  to  any  men  to  do.  By  these  simple  ways 
did  He  prepare  them  to  hear  the  new  summons 
and  promptly  to  obey,  and  to  go  out  with  Him, 
they  knew  not  whither,  to  encounter  they  knew  not 
what,  to  do  and  to  teach  what  never  had  been  asked 
of  them  before. 

This  was  indeed  Christ's  way.  He  sought  to 
gain  the  willing  heart  and  mind  of  men,  and  then 
He  would  bid  them  to  his  service.  He  would 
teach  them  before  He  made  them  teachers,  He 
would  bring  them  to  himself  before  He  set  them 
to  bi'ing  other  men.  He  would  be  their  Shepherd 
before  He  asked  them  to  be  the  shepherds  of  his 
sheep,  He  would  fill  their  nets  before  He  asked 


MENDING,   LAUNCHING,   AND  FOLLOWING      263 

them  to  fill  his  own.  Not  as  He  taught  it,  merely, 
but  ever  since,  when  it  has  followed  his  teaching 
and  that  of  his  apostles,  the  whole  religious  life  has 
been  an  orderly  process.  The  blade,  the  ear,  the 
full  corn  in  the  ear,  have  been  found  in  this  order, 
in  the  lives  of  men  as  well  as  upon  the  fields  which 
they  planted. 

They  followed  Him,  but  what  made  them  do 
this  ?  He  made  them.  There  was  no  constraint 
but  the  constraint  which  no  one  could  perceive. 
His  presence  attracted  them,  his  voice,  his  words, 
the  very  blessing  that  He  had  given  to  them  out 
of  the  lake,  after  their  failure,  so  that  without 
compulsion  they  were  compelled  to  follow  Him, 
even  as  He  said ;  for  their  hearts  answered  to  his 
voice,  and  their  desires,  excited  by  his  blessing, 
would  have  carried  them  with  Him,  even  if  He  had 
not  bidden  them.  How  could  they  fail  to  follow 
Him,  after  seeing  Him,  and  feeling  the  attraction 
of  his  spirit  ? 

Following  is  very  common.  It  is  the  first  thing 
we  do,  yielding  to  the  parental  leading,  and  after- 
ward to  our  teachers  and  masters,  to  those  who 
are  wise  enough  and  good  enough  to  command  our 
confidence,  and  out  of  their  lives  to  help  us  to 
fashion  our  own.  This  is  necessary,  if  we  are 
to  make  any  advance :  that  men  shall  push  out 
beyond  the  company  and,  making  their   separate 


264     MENDING,  LAUNCHING,  AND  FOLLOWING 

discoveries,  call  us  to  come  quickly  to  the  place 
which  they  have  reached  by  a  long  and  weary  road. 
If  we  can  consent  to  follow  those  who  are  able  to 
conduct  us  beyond  ourselves,  then  we  are  always 
the  gainers.  There  is  comfort  in  the  confidence 
which  makes  us  followers.  It  in  no  wise  lessens 
our  independence,  but  rewards  it  from  the  inde- 
pendence of  wiser  men,  when  we  are  willing  that 
they  should  teach  us  what  they  have  found  to  be 
true.  Christ  came  to  these  men  as  He  comes  to 
us,  with  a  wisdom  as  perfect  ?.s  his  love.  He 
knows  what  all  men  need  to  know,  He  can  do  what 
all  men  need  to  have  done,  and  can  give  to  our 
life  the  success  which  He  drew  to  his  own.  Fol- 
low these  men  as  they  go  away  with  Him.  They 
have  the  delight  of  his  society.  He  talks  to  them, 
and  they  hear  what  they  have  never  known.  He 
explains  to  them  the  mystery  of  life.  He  teaches 
them  by  parable  and  by  miracle,  so  that  day  by 
day  they  are  learning,  and  bringing  their  learning 
under  his  divine  and  gracious  influence.  He  gives 
to  them  more  than  they  heard,  more  than  they  saw. 
He  gives  to  them  himself,  and  slowly  his  influence 
passes  upon  them,  and  they  learn  to  be  meek  and 
lowly  and  true  in  service.  They  are  slow  to  learn 
it,  for  greatly  they  have  need  of  it.  When  He 
left  the  world  they  were  far  from  having  all  that 
He  had  offered  them,  but  they  had  the  beginning 


MENDING,  LAUNCHING,  AND  FOLLOWING     265 

of  all  truth,  and  the  memory  of  the  life  from 
which  the  truth  had  come  to  them.  The  presence 
of  his  spirit  which  He  breathed  upon  them,  and 
left  remaining  in  their  hearts  when  He  had  gone 
away,  would  bring  the  truth  to  perfection  in  them 
till  they  could  be  indeed  his  witnesses  in  a  life 
which  had  been  learned  from  Him,  with  a  teach- 
ing which  repeated  his  words  of  promise.  They 
touched  Him  and  were  made  whole.  It  was  an  in- 
struction in  living  which  could  be  gained  nowhere 
else  in  all  the  world,  —  not  then,  not  at  any  time, 
in  all  the  ages,  —  and  it  came  from  being  with 
Him,  walking  the  same  road,  resting  in  the  same 
house,  sharing  the  same  experience,  resting  in  the 
bosom  of  his  compassion.  This  it  was  to  follow 
Him.  This  it  is  to  follow  Him.  They  went  out 
to  do  more  than  they  had  ever  dreamed  of  doing, 
and  they  are  the  illustrious  men  of  the  centuries. 
They  gave  counsel  and  instruction  to  the  master 
mind  and  heart  which  more  than  any  other  has  con- 
trolled the  thoughts  of  men  whom  He  has  reached. 
Their  extended  knowledge  founded  schools,  sanc- 
tified the  home,  exalted  the  life,  made  common 
things  sacred,  enlarged  hope  and  joy  and  every 
spiritual  force,  and  brought  down  upon  the  earth, 
to  touch  it  here  and  there,  the  kingdom  of  heaven, 
the  kingdom  of  God.  Not  to  us,  though  we  become 
his  followers  and  theirs,  will  so  great  a  work  be 


266     MENDING,  LAUNCHING,  AND  FOLLOWING 

given  ;  but  a  work  like  theirs  calls  us,  every  one. 
We  follow  Him,  and  the  heart  becomes  wise,  and 
the  life  is  a  sacrament  of  usefulness.  There  is 
no  way  into  the  truth  but  by  Him  who  is  the 
Truth,  and  from  Him  come  to  men  the  Resurrec- 
tion and  the  Life.  The  world  still  needs,  almost 
as  much  as  it  needed  it  then,  to  know  God  and 
Him  who  came  from  God,  and  none  can  give  this 
to  the  world  save  as  they  learn  it  from  Him,  and 
only  they  learn  it  who  steadily  and  lovingly  follow 
Him. 

Thus  the  call  of  Christ  is  taken  out  of  time. 
There  is  no  chronology  in  Christian  service.  You 
cannot  set  the  boundaries  of  years  around  the  Ser- 
mon on  the  Mount,  or  the  Lord's  Prayer,  or  those 
holy  hours  before  the  Cross  when  Jesus  revealed 
himself  to  these  fishermen  as  none  had  ever  seen 
Him  before,  and  gave  to  them  the  truth  which  none 
have  received  except  as  they  have  taken  it  from 
Him.  The  call  of  Christ  in  its  promise  and  op- 
portunity is  as  new  as  the  light  which  flowed  over 
the  land  this  morning,  as  new  and  fresh  as  when 
light  was  first  compacted  into  sun  and  stars. 
Christ  moves  forward,  and  the  word  of  life  is 
"  advance."  Steadily  onward,  never  pausing,  find- 
ing always  new  pleasure,  gaining  always  new 
visions,  they  go  on  who  follow  Him,  till  at  last 
they  come  beyond  the  world,  and  look  upon  the 


MENDING,   LAUNCHING,   AND  FOLLOWING     267 

throne  of  God  and  of  the  Lamb,  and,  looking, 
follow  Him  forever.  All  these  truths  are  gathered 
up  in  the  teachings  of  an  unnamed  writer  who 
himself  had  made  proof  of  that  which  he  taught. 
"  Let  us  lay  aside  every  weight  and  the  sin  which 
doth  so  easily  beset  us  "  —  this  is  mending  our 
nets  — "  and  let  us  run  with  patience  the  race 
that  is  set  before  us,  looking  unto  Jesus."  Can 
anything  be  more  delightful  than  this  ?  Can  any- 
thing better  foster  our  eager  aspiration  and  reward 
our  loftiest  hopes  ?  Knowledge,  truth,  strength, 
character,  life,  eternal  life,  come  to  those  who  fol- 
low Him,  with  glory,  honor,  immortality.  It  must 
needs  be  so.  To  follow  Christ  is  to  come  where 
He  is,  and  He  is  enthroned  in  the  excellent  glory. 
We  cannot  avoid  this  for  ourselves.  We  must  be 
wise  and  true ;  we  must  be  strong  and  helpful ; 
we  must  have  the  peace  of  God  and  the  joy  of  the 
Lord,  —  if  we  follow  Him  whithersoever  He  leads 
us,  across  the  earth,  beyond  the  splendid  stars. 
It  is  forward,  then.  Who  would  repeat  yesterday, 
or  live  again  the  year  that  is  gone,  however  good 
it  was  in  its  season  ?  As  God  lives,  and  our  souls 
live,  there  is  something  better  than  yesterday  for 
every  man,  and  to  this  He  calls  us  who  has  re- 
vealed it,  and  we  find  it  when  we  follow  Him  who 
has  entered  into  the  fullness  of  the  glory  of  God. 
We  can  change  the  scenery  of  life,  however  plea- 


268     MENDING,  LAUNCHING,  AND  FOLLOWING 

sant  may  have  been  the  landscape  before  which  we 
have  lived,  and  go  on  under  fairer  skies,  where 
the  Tree  of  Life,  with  its  twelve  courses  of  fruit, 
is  watered  by  the  River  of  the  Water  of  Life, 
proceeding  out  of  the  throne  of  God  and  of  the 
Lamb. 

I  do  not  attempt  to  describe  this  in  detail.  I 
cannot.  No  man  has  ever  been  able  to  do  it. 
One  must  see  it  for  himself  and  have  it  for  his 
own.  But  he  is  far  from  the  thought  of  the  love 
of  God  who  is  not  certain  that  the  more  he  lives 
in  this  love  and  has  his  being  in  its  truth,  he  shall 
advance  from  grace  to  grace,  from  glory  to  glory. 
The  religious  life  is  not  an  outward  service,  a 
philosophy,  a  system  of  truth,  a  religion,  even; 
but  it  is  the  Christ  life,  and  his  light  becomes  our 
own.  We  follow  from  the  dawning  of  the  day 
and  along  the  growing  hours  into  the  evening 
twilight,  down  into  the  darkness  of  the  night,  on 
into  the  light  of  a  new  day,  the  day  over  which 
the  shadows  never  fall,  the  day  of  the  endless  life. 
Oh,  friends,  we  are  by  the  Sea  of  Galilee.  The 
years  stretch  before  us.  Let  us  mend  our  nets, 
then  launch  out  into  the  deeper  places  of  the 
world ;  and  mended,  launching,  let  us  follow  Him  ! 


XV    • 

THE  CHRISTIAN  MYSTERIES 

S.  Matthew  xiii.  11 


THE  CHRISTIAN  MYSTEEIES 


The  term  "  mystery "  as  it  was  used  by  St. 
Paul  was  very  likely  borrowed  from  the  Grecian 
mysteries  which  had  their  home  at  Eleusis.  What 
these  were  no  one  can  tell.  So  very  important 
were  they,  and  so  sacred,  that  every  free-born 
Athenian  was  expected  to  be  initiated  into  them. 
The  ceremony  was  most  impressive.  At  night  the 
candidates  were  led  through  the  darkness  into  the 
lighted  temple,  where  they  saw  and  heard  what 
they  could  never  reveal.  One  writer  has  left  the 
remark,  "  Those  who  are  initiated  entertain  sweet 
hopes  of  eternal  life."  It  is  said  that  in  times  of 
peril  one  man  would  turn  to  his  neighbor  with  the 
anxious  inquiry,  "  Are  you  initiated  ?  "  With  all 
this  the  apostle  was  doubtless  familiar.  He  used 
the  term  especially  to  describe  the  secret  purpose 
of  God  regarding  the  Gentiles.  What  God  would 
do  for  the  Jews  was  plain  enough ;  what  He 
would  do  for  others  was  not  so  clearly  revealed. 
But  when  Christ  came,  and  the  gospel  was 
preached,  it  was  found  that  the  Divine  Grace  was 


272  THE  CHRISTIAN  MYSTERIES 

for  every  man  in  all  the  world.  The  mystery, 
therefore,  as  the  apostle  wrote  to  the  Christians 
at  ColosssB,  was  this :  "  Christ  in  you,  the  hope  of 
glory."  This  was  the  manifestation  of  the  gracious 
intent  of  God. 

But  our  Lord  used  the  term  "  mysteries  "  in  a 
larger  way,  and  to  his  disciples  He  said,  "  Unto  you 
it  is  given  to  know  the  mysteries  of  the  kingdom  of 
heaven."  He  would  have  the  word  include  all 
the  truth  which  He  taught  His  disciples  who 
listened  to  him,  and  received  his  teaching  and 
understood  it,  knew  the  mysteries  which  from  all 
others  were  concealed.  But  why  were  there  any 
mysteries  ?  Why  were  not  the  secrets  of  heaven 
spread  abroad  like  the  stars,  that  every  man  might 
see  them  ?  It  was  because  men  were  not  able  to 
see  them.  As  there  are  books  which  we  do  not 
put  into  children's  hands,  as  there  is  art  of  which 
common  workmen  have  little  knowledge,  as  there 
are  truths  in  science  and  philosophy  which  only 
those  who  are  instructed  can  comprehend,  so  are 
there  thoughts  and  truths  in  the  kingdom  of  hea- 
ven which  must  be  taught  and  learned.  A  mystery 
is  not  something  obscure,  but  something  which  is 
covered,  and  from  which  the  covering  can  be  re- 
moved. When  we  are  able  to  receive  it,  it  ceases 
to  be  a  mystery.  Thus  a  sealed  letter  is  a  mys- 
tery ;  but  when  it  is  opened,  the  mystery  at  once 


THE  CHRISTIAN  MYSTERIES  273 

disappears.  Perhaps  not,  for  it  may  be  written 
in  a  language  which  is  unknown  to  us.  Then 
when  one  has  learned  the  language  he  becomes 
possessed  of  the  mystery.  Perhaps  not,  for  the 
letter  may  contain  words  whose  meaning  he  does 
not  know,  technical  terms  which  are  entirely 
strange  to  him,  and  not  till  he  has  learned  the 
meaning  of  these  does  he  gain  the  mystery  that 
is  concealed.  It  is  very  plain  that  the  mysteries 
of  the  kingdom  of  heaven  are  truths  which  can  be 
learned  by  common  men  if  they  will  listen  to  one 
who  can  teach  them.  The  notion  which  some 
appear  to  hold  that  heaven  in  its  truth  and  purity 
and  blessedness  has  nothing  which  any  man  cannot 
readily  understand  and  enjoy  without  being  taught 
is  not  to  be  indulged.  Heaven  is  thus  lowered  to 
the  capacity  of  men,  and  bereaved  that  all  men 
may  certainly  possess  it.  This  is  not  the  method 
of  the  New  Testament,  which  leaves  heaven  a  place 
of  glory  and  holiness,  and  changes  men  that  they 
may  enjoy  it ;  raising  the  common  man  to  the  high 
heavens,  and  not  bringing  heaven  down  to  the 
plane  of  the  common  thought  and  desire. 

Our  Lord  Jesus  Christ  came  into  the  world  to 
reveal  to  men  the  Divine  Mysteries,  and  to  bring 
them  in  all  the  wealth  of  their  meaning  within  the 
comprehension  of  the  wise  man  and  the  child. 
Mystery  is  all  around  us.     It  is  in  this  world  with 


274  THE  CHRISTIAN  MYSTERIES 

its  life.  It  is  in  the  stars  in  their  courses,  and  the 
light  which  streams  down  upon  the  earth.  Even 
of  this  we  must  say  with  the  apostle,  "  We  know 
in  part."  The  mystery  is  in  men  who  live  upon 
the  earth,  and  in  their  life,  with  its  meaning  and 
intent.  Wordsworth  well  calls  it,  "  This  unin- 
telligible world."  We  are  learning  more  and 
more  about  it.  Students  study  the  mysteries  and 
explorers  venture  into  them,  and  in  this  eager 
desire  to  enlarge  our  knowledge  lies  much  of  the 
interest  of  life.  Yet  even  to-day  it  is  as  true  as 
when  the  Hebrew  poet  sang,  that  all  Nature  is  but 
as  the  garment  of  God ;  that  these  are  but  the 
outskirts  of  his  ways  ;  "  and  how  small  a  whisper 
is  heard  of  Him !  " 

Christ  interprets  to  us  the  world  and  human 
life;  but  He  does  more  than  this,  for  He  reveals 
to  us  God.  "  No  man  hath  seen  God  at  any  time  ; 
the  only  begotten  Son,  which  is  in  the  bosom  of  the 
Father,  He  hath  declared  Him."  Yet  even  now 
our  knowledge  of  God  is  far  from  the  complete 
reality  of  his  infinite  being.  But  eternal  life  is 
here.  It  is  not  eternal  living  and  breathing  ;  it  is 
not  eternal  working,  even  in  ways  of  honesty ;  it 
is  not  prolonged  suffering,  which  must  at  last  have 
its  recompense  in  pleasure.  But  this  is  Eternal 
Life,  Christ  said,  to  know  God,  and  Me.  Yet  we 
are  met  by  the  old  question  which  at  once  excites 


THE  CHRISTIAN  MYSTERIES  275 

and  baffles  our  hope  :  "  Canst  thou  by  searching 
find  out  God  ?  Canst  thou  find  out  the  Almighty 
unto  perfection  ?  "  "  Thou  art  a  God  that  hidest 
thyself,"  cried  the  ancient  prophet.  He  does  not 
hide  himself  because  He  would  be  unknown,  but 
from  necessity,  as  the  sun  hides  itself  in  its  own 
light,  so  that  if  one  should  insist  upon  seeing  it 
he  would  very  likely  become  unable  to  see  any- 
thing. God  is  so  great,  so  glorious,  and  infinite 
in  all  his  perfections,  that  no  one  is  able  to  look 
upon  Him.  Yet  we  must  know  God.  How  strange 
it  is  to  hear  men  talk  learnedly  about  Him,  as  if 
they  could  contain  Him  in  the  compass  of  their 
minds ;  or  lay  down  the  rules  for  his  governance 
and  determine  his  decrees,  constructing  their  own 
thought  of  the  Eternal !  It  were  far  more  worthy 
of  us  to  bow  in  adoration. 

But  Christ  reveals  Him  to  us.  We  learn  as- 
suredly from  Him  what  before  we  dimly  saw  or 
imagined  or  hoped,  —  that  God  is  spirit ;  that 
God  is  love,  and  craves  for  himself  the  love  of  the 
hearts  that  He  has  made  ;  that  God  is  our  Father, 
pitying  his  children,  caring  for  them,  loving  them 
in  a  fullness  we  are  not  able  to  comprehend.  We 
can  know  God.  The  words  of  Him  who  revealed 
to  men  the  mysteries  of  the  kingdom  of  heaven  are 
plain  and  true  :  "  He  that  hath  seen  me  hath  seen 
the  Father." 


276  THE  CHRISTIAN  MYSTERIES 

But  herein,  again,  is  a  mystery.  How  can  we 
see  Christ?  Only  as  He  reveals  himself  to  us. 
No  study  which  leads  us  any  other  way,  no  thought 
which  keeps  us  from  listening  to  Him,  can  make 
known  to  us  who  He  is.  We  must  let  Him  teach 
us,  grateful  for  the  largeness  of  the  revelation  if 
we  are  not  able  to  receive  the  infinite  truth  which 
He  is.  Even  his  coming  into  the  world  is  a 
mystery.  We  speak  of  the  Incarnation,  but  who 
shall  tell  what  it  is  for  the  Word  which  was  in  the 
beginning  with  God,  and  is  God,  to  become  flesh 
and  dwell  among  men  ?  Or  what  it  is  for  Him 
who  was  in  the  form  of  God  to  take  on  Him  the 
form  of  a  servant,  and,  consenting  to  the  human 
life  which  is  really  his  own,  work  out  the  divine 
purpose  which  has  brought  Him  into  the  world? 
Yet  we  know  that  God  is  manifest  in  the  flesh. 
Christ  has  redeemed  the  world.  But  again,  what 
is  Redemption?  His  whole  life  is  full  of  a  redeem- 
ing power.  He  gives  himself  to  the  Cross,  seek- 
ing and  saving  those  who  are  lost.  He  gives  his 
body  to  be  broken  that  men  may  have  the  Bread 
of  Life,  and  consents  that  his  blood  shall  be  poured 
out  for  the  remission  of  our  sins.  All  this  is  plain, 
for  this  He  plainly  taught.  They  who  receive  this 
gracious  teaching  know  the  mystery  of  Christ ;  not 
those  who  only  hear  of  Him,  admire  Him,  and 
consent  to  his  precepts  as  the  best  rule  of  life,  but 


THE  CHRISTIAN  MYSTERIES  211 

those  who  truly  learn  of  Him,  believe  his  words 
because  He  speaks  them,  grateful  for  all  they  are 
able  to  understand  and  trustful  for  the  larger 
knowledge  which  other  years  and  other  worlds 
may  bring. 

How  strange  it  is,  again,  to  hear  men  talk  of 
Him  easily  and  lightly,  as  if  He  were  one  of  them- 
selves, and  define  Him  and  bound  Him  whom 
angels  worship,  whom  we  are  able  to  look  upon 
because  He  comes  veiled,  that  we  may  see  Him ! 
Whereas,  we  should,  in  thankfulness  which  cannot 
be  expressed,  listen  to  Him  in  silence,  receive  his 
words  without  question,  obey  them  in  unswerving 
fidelity,  trusting  his  promises  with  an  assurance 
nothing  can  interrupt. 

"  Let  knowledge  grow  from  more  to  more, 
But  more  of  reverence  in  us  dwell." 

With  all  the  greatness  of  St.  Paul's  knowledge,  he 
held  it  as  his  master  desire  to  know  Christ.  I  bow 
my  knees,  he  said,  writing  to  men  who  had  learned 
of  him,  and  who  needed  more  than  he  could  teach 
them,  —  I  bow  my  knees  and  pray  that  you  may  be 
strong  "  to  apprehend  the  breadth  and  length  and 
height  and  depth,  and  to  know  the  love  of  Christ 
which  passeth  knowledge."  Had  men  known  who 
He  was,  they  had  not  crucified  the  Lord  of  glory. 
Did  we  know  who  He  is.  He  were  not  kept  knock- 
ing at  the  door.     We  should  let  our  adoration 


278  THE  CHRISTIAN  MYSTERIES 

blend  with  the  reverence  of  the  angels.  Let  us 
also  fall  upon  our  knees  and  remaining  there  give 
thanks  for  the  knowledge  which  has  been  granted 
us,  while  we  pray  that  we  may  know  Ilim  whose 
love  for  us  passes  knowledge. 

We  cannot  perfectly  know  Christ  and  perfectly 
understand  his  divine  far-reaching  words ;  but  to 
the  humble  and  attentive  heart  it  is  given  to  know 
the  mysteries  of  the  kingdom  of  heaven.  Thus 
learning  of  Christ  all  which  we  are  able  to  receive, 
and  allowing  this  to  increase,  we  learn  of  God. 
But  this  revelation  of  God  is  greater  than  we  can 
comprehend.  Christ  revealed  this,  that  there  is 
in  the  Divine  Nature  an  eternal  threefoldness  in 
which  we  should  believe.  He  said  that  when  a 
man  became  his  disciple,  and  thus  the  child  of  God, 
the  name  of  God  was  to  be  written  with  water 
upon  him ;  and  the  name  which  thus  became  sacra- 
mental, always  marking  him  who  bore  it  as  the 
friend  of  the  Son  of  God  was  this,  —  The  Father, 
The  Son,  and  The  Holy  Ghost.  Into  this  the 
disciple  was  baptized.  There  men  should  have 
stopped,  bringing  to  this  truth  other  words  which 
confirmed  it,  and  finding  in  their  own  lives  some 
analogy  to  the  life  of  the  Eternal.  It  was  a  place 
for  silence  and  worship  and  waiting ;  the  worship 
in  reverence,  the  waiting  for  light.  Men  had  been 
better  off  if  they  had  been   able   to  consent  to 


THE  CHRISTIAN  MYSTERIES  279 

this.  They  were  not  able.  It  was  not  in  their 
mind.  They  took  this  mysterious  revelation  and 
gave  to  it  a  name  which  has  been  a  misfortune. 
They  defined  it,  and  with  every  new  sentence  les- 
sened the  clearness  of  the  truth.  There  was  no 
language  in  which  the  Eternal  Nature  of  God 
could  be  expressed,  and  the  thought  became  con- 
fused when  words  which  were  never  meant  for 
such  uses  were  set  in  this  high  employ.  The  words 
were  convenient.  The  definitions  aided  the  inter- 
change of  thought,  but  they  should  have  been  held 
as  the  inadequate  expression  of  an  eternal  mystery. 
But  presently  men  began  to  contend,  to  form 
separate  schools,  to  set  up  distinct  churches,  to 
part  altar  from  altar,  and  temple  from  temple.  It 
seems  the  strangest  thing  in  all  the  contests  of  the 
world,  that  grown-up  men,  believing  and  calling 
themselves  Christians,  should  dispute  and  separate 
and  accuse  and  disown  one  another,  when  the  whole 
contention  related  to  the  deepest  and  highest  truth 
of  the  universe,  the  innermost  nature  of  the  Eter- 
nal God.  There  were  other  methods  into  which 
men  were  driven  by  their  reluctance  to  wait  upon 
a  mystery.  They  resorted  to  that  which  has  never 
been  successful  in  religious  thought,  and  tried  by 
the  rules  of  the  earth  to  prove  and  disprove  the 
thoughts  of  men.  They  took  slate  and  pencil  to 
find  out  if  three  things  could  be  one  thing.     Some 


280  THE  CHRISTIAN  MYSTERIES 

said  that  it  could  not  be,  and  they  held  to  their 
figures.  Some  said  that  there  was  a  higher  use  of 
figures  than  that,  a  heavenly  method ;  and  giving 
up  their  pencils,  they  appealed  to  faith,  as  if  faith 
were  less  accurate  than  arithmetic.  We  are  grow- 
ing wiser,  I  think,  though  we  are  not  yet  wise 
enough  for  the  light  which  is  given  to  us.  In  the 
presence  of  the  infinite  nature  of  God,  it  becomes 
us  to  stand,  or,  better,  to  kneel  and  be  still.  We 
have  no  occasion  to  be  baffled  or  to  be  disturbed. 
We  are  not  asked  to  spend  the  swift  years  of  life 
in  the  attempt  to  be  wise  beyond  what  the  Son  of 
God  has  spoken.  Here  are  his  words,  and  to  those 
who  listen  to  Him  it  is  given  to  understand  the 
mysteries  of  the  kingdom  of  heaven. 

Our  Lord  very  clearly  revealed  to  us  the  care  of 
God  over  all  his  creatures,  so  that  the  sparrow  and 
the  lily  are  tenderly  regarded ;  and  He  taught  that 
we  are  of  more  value  than  many  sparrows,  and  that 
a  greater  care  will  be  given  to  us.  To  listen  to 
Him  is  to  believe  in  the  Providence  of  God  which  is 
always  mindful  of  us ;  and  in  a  special  Providence 
which  regards  us  every  one,  and  which,  when  the 
need  comes,  passes  readily  into  miracle.  Yet  we 
are  not  altogether  clear  concerning  the  ways  of  God 
with  men.  The  allotments  of  life  are  not  as  certain 
as  we  think  they  might  be.  The  prosperity  of  the 
wicked  and  the  afflictions  which  befall  the  good 


THE  CHRISTIAN  MYSTERIES  281 

confuse  us.  At  times  there  seems  to  be  little 
thought  of  us,  and  we  are  driven  for  an  instant  to 
flee  from  Providence  to  what  men  call  Fate,  or 
Chance,  which  is  a  form  of  Fate.  There  is  a  mys- 
tery in  Providence.  There  must  be,  for  the  ways  of 
God  are  after  his  mind,  and  not  ours.  He  sees  in 
a  perfect  light.  He  regards  us  with  a  more  accurate 
knowledge ;  and  his  purposes  take  a  broader  and 
longer  range.  At  last,  when  we  know  more  of  the 
mystery  of  Providence,  the  things  which  have  con- 
fused us  here  will  be  regarded  with  content.  Our 
Lord's  word  to  one  of  his  disciples  may  be  extended 
beyond  the  meaning  of  that  moment.  He  would 
wash  the  feet  of  the  man.  The  man  protested  that 
He  should  never  do  it.  Then  wisely  he  consented 
to  that  which  he  did  not  approve,  and  Jesus  spoke 
to  him  the  words  which  cover  many  interests  that 
are  greater  in  our  minds :  "  What  I  do  thou  knowest 
not  now,  but  thou  shalt  know  hereafter." 

It  is  among  the  plainest  of  Christ's  teachings  that 
men  shall  pray.  It  is  our  nature,  for  the  child 
untaught  asks  for  the  thing  he  wants,  and  seeks  for 
that  which  he  would  find.  We  are  readily  brought 
to  ask  higher  gifts  of  one  who  is  able  to  bestow 
them.  He  gave  this  as  a  principle  of  life,  a  rule  of 
discipleship.  Nothing  is  clearer  than  this.  Yet 
here  again  is  the  mystery.  Why  should  God  need 
to  have  us  ask  Him  for  what  He  se^s  that  we  require? 


282  THE  CHBISTIAN  MYSTERIES 

Why  should  his  love  need  the  poor  quickening  of 
our  desires  ?  Why  is  it  that  so  often  men  who  do 
not  pray  are  prospered  and  those  whose  life  is  prayer 
are  afflicted  ?  Why  is  the  answer  so  long  delayed, 
and  why  does  another  thing  come  rather  than  that 
we  sought  ?  There  are  many  suggestions  to  which 
we  cannot  make  a  reply  which  will  content  those 
who  do  not  care  to  pray.  Yet  if  we  listen  to  our 
Lord,  who  himself  had  need  to  pray,  who  spent 
whole  nights  upon  the  mountain  in  prayer,  we  shall 
learn  the  mystery,  and  pray  and  believe  and  wait, 
certain,  because  He  said  it,  that  the  things  we  need 
and  ask,  that  we  may  fulfill  our  ministry,  shall 
surely  be  granted  to  us. 

We  look  along  our  years,  and  see  that  presently 
we  shall  disappear  from  the  earth,  and  what  will 
come  to  us  then  ?  We  shall  live  then.  "  Because 
I  live,  ye  shall  live,"  He  said.  This  we  are  sure  of. 
"  I  am  the  Resurrection,  I  am  the  Life,"  He  said ; 
but  long  afterward  the  apostle  to  whom  it  was 
given  especially  to  be  the  world's  teacher  in  his 
name,  wrote  to  those  who  had  believed  on  Christ, 
it  is  a  mystery  :  "  Behold,  I  show  you  a  mystery. 
We  shall  not  all  sleep,  but  we  shall  all  be  changed. 
This  mortal  must  put  on  immortality.  Christ  is 
risen  from  the  dead,  and  become  the  first-fruits  of 
them  that  slept."  He  was  well  aware  that  he  had 
not  made  all  things  clear  to  his  friends  in  Corinth, 


THE  CHRISTIAN  MYSTEBIES  283 

and  he  asked  their  question,  that  he  might  reply  to 
it.  "  The  dead  are  raised  up,  you  say ;  but  how  are 
the  dead  raised  up  ?  What  is  the  body  with  which 
they  come  ?  "  He  answered  with  another  mystery : 
"  The  seed  falls  into  the  ground,  parts  with  the 
form  of  its  life,  and  reappears  as  grain.  God  giveth 
it  a  body  as  it  hath  pleased  him.  So  shall  it  be 
with  men."  We  have  gone  no  further  than  this. 
We  still  read  those  words  as  the  fullest  unveiling 
of  the  things  which  are  awaiting  us ;  and  if  we  can 
receive  the  teaching  in  which  he  believed,  for  which 
he  was  content  to  suffer,  we  hold  the  mystery  in 
quietness,  waiting  for  the  disclosures  which  in  our 
common  thought  will  soon  enough  be  made.  But 
it  is  very  noticeable  that  from  this  inspired  record 
of  the  Resurrection  and  immortality  he  passes  to  the 
conclusion  which  touches  our  daily  life ;  from  the 
mystery  of  the  future  to  the  assurance  of  the 
present :  "  Therefore,  my  beloved  brethren,  be  ye 
stedfast,  unmovable,  always  abounding  in  the  work 
of  the  Lord ;  forasmuch  as  ye  know  that  your  labor 
is  not  in  vain  in  the  Lord." 

This  is  to  be  noticed,  that  whatever  of  truth  may 
for  the  present  be  hidden  from  us,  we  are  denied 
none  of  the  truth  which  we  need  for  our  daily  life, 
for  the  doing  of  our  duty,  for  the  bearing  of  our 
burden,  —  nothing  which  is  needed  for  comfort  and 
strength,  for  the  enriching  of  the  hope  which  shall 


284  THE  CHRISTIAN  MYSTERIES 

send  our  thoughts  into  the  eternal  day.  We  may 
well  mark  the  distinction  between  mysteries  which 
it  would  be  of  intense  interest  and  mysteries 
which  it  would  be  of  immediate  advantage  for  us  to 
know :  for  those  we  may  be  kept  waiting,  but  these 
are  always  waiting  upon  us.  The  words  of  the  old 
preacher  are  true,  perhaps  more  true  than  in  his 
time :  "  The  articles  of  our  faith  are  those  depths 
in  which  the  elephant  may  swim ;  and  the  rules  of 
our  practice  those  shallows  in  which  the  lamb  may 
wade."  Dr.  South  adds,  "  As  both  light  and  dark- 
ness make  but  one  natural  day,  so  both  the  clearness 
of  the  things  to  be  done,  and  the  obscurity  of  the 
things  to  be  believed,  constitute  but  one  entire 
religion."  We  should  be  very  glad  that  we  know. 
We  should  be  very  glad  that  we  know  only  in  part, 
that  there  remain  to  us  treasures  of  knowledge  yet 
to  be  opened;  higher  thoughts,  better  thoughts, 
clearer  revelations,  than  those  which  have  already 
been  granted  us.  It  is  this  knowledge  yet  to  be 
revealed  which  gives  interest  to  the  student  of 
Nature,  and  to  every  one  whose  eager  mind  carries 
him  beyond  himself.  We  are  listening  to  a  song 
so  delightful  that  we  are  glad  to  be  assured  that  the 
strains  we  shall  presently  hear  are  better  than  any 
which  have  reached  us.  We  are  happy  as  we 
travel  to  a  fine  country  where  we  are  to  see  fairer 
fields  and  nobler  mountains ;  and  sailing  in  a  good 


THE  CHRISTIAN  MYSTERIES  285 

ship  upon  a  kindly  sea  we  are  reluctant  to  touch 
the  coast  where  the  voyage  will  end.  The  astrono- 
mer continues  to  search  the  heavens,  adding  night 
to  night,  and  glass  to  glass,  in  the  patient  belief 
that  new  worlds  will  break  upon  his  vision,  new 
light  flash  from  remoter  suns.  Nature  waits 
patiently  for  our  search.  It  was  only  a  few  days 
ago  that  a  great  telescope  which  had  been  sent 
westward  in  triumph  fell,  with  the  building  which 
contained  it,  and  it  cannot  be  used  till  weary 
months  have  raised  it  to  its  place.  The  glass  fell, 
but  not  a  star  trembled ;  and  through  all  the  re- 
building, and  the  lifting  of  the  great  eye  of  the 
world  toward  the  heavens,  the  stars  will  wait,  keep- 
ing the  mysteries  which  they  have  held  for  centuries 
till  men  are  able  to  perceive  them. 

We  are  living  in  the  light.  It  was  truly  the 
light  of  heaven  and  the  light  of  the  world  which 
came  among  men  when  the  Son  of  man  appeared. 
We  have  clear  visions  of  God  who  is  our  Father, 
of  his  unchanging  love,  his  infinite  mercy,  his  pur- 
pose of  eternal  grace.  We  know  Christ.  We 
have  heard  his  words.  The  truth  He  taught  we 
repeat  to  children,  and  we  send  it  out  to  gladden 
the  earth.  We  know  the  blessedness  of  eternal 
life,  of  the  walk  with  God  along  these  common 
ways,  of  the  earnest  of  the  everlasting  inheritance 
of  the  saints.     But  we  do  not  know  it  all.     Some 


286  THE  CHBISTIAN  MYSTERIES 

mysteries  have  been  revealed,  and  are  ready  to  be 
revealed  to  any  heart  which  will  learn  of  the  Light 
and  the  Truth  of  the  world.  But  one,  that  disciple 
whom  Jesus  loved,  with  great  joy  wrote  the  words 
whose  meaning  has  lost  nothing  of  its  grace  :  We 
are  the  children  of  God,  but  it  doth  not  yet  appear, 
—  I  cannot  tell  you  what  we  shall  be.  But  when 
the  mystery  of  Christ  is  more  perfectly  revealed, 
and  we  see  Him  as  He  is,  we  shall  be  like  Him. 
St.  Paul  cried,  "  Oh,  the  depth  of  the  riches,  both 
of  the  wisdom  and  knowledge  of  God  ! "  And 
with  rejoicing  heart  he  bore  witness  to  "  the  riches 
of  the  glory  of  the  mystery  of  God,  which  is 
Christ  in  you,  the  hope  of  glory." 

What,  then,  are  we  to  do  ?  We  are  to  learn  of 
Christ,  to  be  his  scholars,  to  be  content  to  begin 
with  our  letters,  to  advance  to  the  simple  truths  in 
words  of  two  letters,  or  three.  Sometimes  men 
have  risen  to  higher  attainments.  Here  and  there 
has  been  a  man  who  needed  words  of  many  sylla- 
bles to  express  the  truth  which  has  been  given  to 
him.  The  chief  point  is  to  begin  there  with  Him. 
"  Unto  you,"  He  said,  "  unto  you  who  hear  me, 
and  believe  and  obey,  it  is  given  to  know  the  mys- 
teries of  the  kingdom  of  heaven." 

It  will  be  worth  much  to  us  to  be  well  assured 
that  our  life  is  bearing  us  steadily  onward  into  the 
light,  that  in  this  early  morning  of  our  years  we 


THE  CHRISTIAN  MYSTERIES  287 

have  the  noon  before  us.  I  have  been  interested 
in  reading,  as  you  have  done,  of  that  which  came 
to  the  Arctic  explorer  who  now  is  receiving  so 
much  praise  and  congratulation.  He  is  very  frank, 
as  in  his  artless  words  he  tells  us,  not  alone  of 
what  he  did  and  saw,  but  of  what  he  felt  and 
hoped,  of  his  defeats  and  triumphs,  and  the  experi- 
ence of  the  mind  and  heart  within  him.  He  had 
studied  it  all  out  beforehand.  He  expected  to  find 
a  shallow  polar  sea  and  a  current  which  would 
easily  move  him  upon  it.  He  came  to  the  Polar  Sea, 
and  there  was  no  line  on  board  the  Fram  which 
was  long  enough  to  sound  the  icy  waters  on  which 
he  floated.  His  theory  of  the  current  disappeared. 
Thus,  thrown  out  of  his  expectations,  baffled  in 
his  immediate  purposes,  what  should  he  do  ?  He 
recalled,  what  I  had  forgotten,  that  Columbus  dis- 
covered America  by  means  of  a  mistake,  and  that 
a  mistake  which  was  made  by  another,  and  he 
writes  :  "  Heaven  only  knows  where  my  mistake 
will  lead  us.  Only  I  repeat  once  more,  the  Sibe- 
rian driftwood  on  the  coast  of  Greenland  cannot 
lie,  and  the  way  it  went,  we  must  go."  To  this 
current  he  was  ready  to  commit  his  ship  and  his 
hope.  I  read  it  as  a  parable.  In  this  world  we 
are  often  mistaken.  The  shallow  seas  of  life 
which  we  look  for  prove  deeper  than  we  thought^ 
and  the  currents  we  thought  to  find  are  not  in 


288  THE  CHRISTIAN  MYSTERIES 

waiting  for  us.  What  shall  we  do,  —  far  at  the 
north  of  our  days  on  strange  waters  ?  Trust  the 
currents  that  are  certain.  Our  thoughts  may  be- 
tray us,  but  Nature  and  grace  are  honest.  If  we 
are  on  the  course  that  leads  through  life  to  light, 
there  will  be  many  signs  of  it.  The  growing  con- 
sciousness of  a  divine  spirit,  an  answered  prayer, 
a  hope  fulfilled,  a  longing  satisfied  beyond  our 
thought,  many  a  thing  perhaps  as  trifling  on  the 
sea  of  life  as  Siberian  driftwood  on  the  coast  of 
Greenland,  will  make  us  certain  of  our  way,  sure 
that  we  are  on  the  stream  whose  deep  waters  move 
constantly  onward  to  that  country  which  is  our 
own.  There  will  come  to  us  from  the  further 
shore  words  of  cheer,  of  call,  of  welcome,  and 
something  of  the  fragrance  of  the  celestial  country, 
borne  upon  the  winds,  the  harbinger  of  the  end- 
less delight.  All  this  comes  to  us  when  tenderly 
and  patiently  we  listen  to  Him  who  alone  is  able 
to  teach  us,  and  learn  and  enjoy  aforetime  the 
mysteries  of  the  kingdom  of  heaven. 

There  is  for  all  of  us  a  glorious  mystery,  a  rich 
and  blessed  mystery.  It  is  Christ  in  us,  the  hope 
of  glory.  Christ  in  us,  the  hope  of  glory,  is  the 
riches  of  the  glory  of  the  mystery  of  God.  There 
is  little  in  English  poetry  which  is  more  delicate 
and  delightful  than  the  story  of  the  country  boy, 
living  far   inland,   to  whom   there   came  a  shell. 


THE  CHBISTIAN  MYSTERIES  289 

brought  perhaps  by  some  sailor  returning  from 
his  voyage.  The  boy  wondered  at  its  convolutions 
and  at  the  sound  from  its  smooth  lips,  when  he 
held  it  to  his  ear,  — 

"  In  silence  hushed,  his  very  soul 
Listened  intensely ;  and  his  countenance  soon 
Brightened  with  joy  ;   for  from  within  were  heard 
Murmurings,  whereby  the  monitor  expressed 
Mysterious  union  with  its  native  sea." 

The  boy  heard  the  carols  on  the  coast,  and  the 
anthem  underneath  the  stars,  the  song  by  the 
fisher's  boat  of  Galilee,  and  the  organ  tones  of 
the  great  deep  when  Euroclydon  smote  the  waves. 

So  he  who  lays  his  ear  upon  the  heart  of  Christ 
listens  to  sounds  from  the  far  away ;  mysterious 
murmurings  out  of  Eternity,  —  the  voice,  the  still, 
small  voice  of  God  I 


XVI 

THE  SONG  IN  A  STRANGE  LAND 

PsAliM  cxxxvii.  4 


THE  SONG  IN  A  STRANGE  LAND 


"  How  shall  we  sing  the  Lord's  song  in  a  strange 
land  ?  "  Sing  it  as  you  would  in  any  other  land. 
It  is  a  song  not  of  the  land  but  of  the  heart.  It 
is  not  the  mere  rejoicing,  but  the  worship  of  God 
for  his  goodness.  Our  confidence  in  Him  should 
be  so  well  grounded  that  no  change  of  land  can 
change  our  song. 

The  Psalm  of  the  Captivity  is  one  of  the  finest, 
while  one  of  the  saddest,  in  the  Psalter.  The  peo- 
ple had  been  carried  away  from  their  own  country ; 
and  as  exiles,  despoiled  and  despairing,  they  went 
down  by  the  rivers  of  Babylon,  the  Euphrates  and 
the  Tigris,  the  Chaboras  and  Ulai,  and  there, 
away  from  the  city,  they  uttered  their  lament. 
They  felt  that  there  was  more  sympathy  in  the 
river  than  in  the  city's  streets.  There  is  nothing 
in  Nature  which  seems  more  in  sympathy  with  the 
changing  experience  of  men  than  the  ocean,  which 
is  continually  changing,  sometimes  placid  and  rest- 
ful, sometimes  full  of  energy  and  loud  complaint* 
They  felt  the  friendliness  even  of  the  rivers ;  and 


294         THE  SONG  IN  A  STRANGE  LAND 

in  the  weeping  willows,  where  they  hung  the  harps 
for  which  they  had  no  use,  they  found  a  mind  kin- 
dred to  their  own. 

It  had  been  very  much  better  if  they  had 
brought  their  songs  into  their  exile,  and  had  con- 
tinued to  sing  them.  It  would  have  promoted 
their  own  courage,  lessened  the  sorrows  of  their 
banishment,  quickened  their  hope,  uplifted  their 
spirit.  It  would  have  been  much  better  for  their 
children  also.  When  the  first  generation  had 
passed,  and  the  opportunity  to  return  to  their  own 
country  was  offered  to  those  who  had  inherited 
their  name  and  nationality,  they  nearly  all  pre- 
ferred to  remain  where  they  were.  It  is  estimated 
that  not  more  than  one  in  seven  cared  to  go  back 
from  Babylon  to  Jerusalem.  They  were  contented 
in  exile.  There  they  had  formed '  alliances  and 
made  investments,  and  the  habits  of  a  strange  land 
had  become  their  own.  In  losing  the  songs  which 
had  expressed  the  patriotic  longing  of  their  fathers, 
the  children  had  lost  the  love  of  their  own  country, 
which  would  have  been  kept  alive  if  the  strong 
feeling  which  belonged  to  the  Jewish  heart  had 
been  nurtured  by  the  melodies  which  expressed  in 
passionate  terms  their  feeling  and  their  devotion. 

It  would  have  been  better  for  the  people  of 
Babylon  to  have  heard  the  songs  of  Israel,  to  know 
what  Jehovah  had  done  for  those  who  worshiped 


THE  SONG  IN  A  STRANGE  LAND         295 

Him,  to  see  a  coufidence  in  his  favor  which  could 
not  be  changed  or  interrupted.  To  have  this  ex- 
pressed in  fine  poetry  and  with  vivid  imagination, 
would  have  been  to  them  a  clear  and  strong  witness 
which  might  have  persuaded  some  of  them  to  put 
their  trust  in  the  God  of  Israel.  It  is  to  be  added 
to  this  that  Jerusalem  deserved  the  songs.  Her 
history,  her  glory  which  could  not  be  forgotten, 
the  faith  which  she  cherished,  surely  should  have 
had  the  response  from  every  heart  that  loved  her, 
and  the  city  of  the  great  king  should  have  been 
celebrated  in  the  loftiest  songs  of  patriotism  and 
religion,  the  patriotism  which  is  religion. 

But  leaving  these  special  considerations,  let  us 
confess  that  if  we  believe  in  God  we  should  be 
able  to  say  this  everywhere,  to  sing  it  under  any 
conditions.  Our  faith  is  not  at  all  a  matter  of 
geography,  to  be  determined  in  some  degree  by 
latitude  and  longitude,  or  by  the  conditions  in 
which  we  find  ourselves.  Our  confidence  in  God 
should  be  the  act  of  a  free  spirit.  If  God  is  ever 
to  be  praised,  He  is  always  to  be  praised.  The 
trust  which  will  not  survive  removal  must  have 
been  always  a  fragile  faith.  How  could  it  serve 
us  at  any  time  when  we  have  need  of  help,  or 
hold  up  our  heart  when  the  burden  is  heavy  upon 
it  ?  If  we  are  to  have  a  serviceable  faith,  it  must 
be  one  whose  force  is  from  above,  and  not  from 


296  THE  SONG  IN  A  STRANGE  LAND 

beneath  us  or  about  us.  It  is  when  the  stress  is 
heaviest  that  we  need  the  confidence  which  will 
bear  us  up.  Who  would  sail  in  a  ship  which  was 
seaworthy  only  in  good  weather  ?  The  waves  and 
the  billows  will  sometimes  go  over  us,  and  we  need 
underneath  us  the  arms  which  are  everlasting, 
from  which  no  force  of  wind  or  wave  can  sweep 
us  away.  Let  us  remember  also,  that  whatever  be 
the  changes  and  losses  of  life,  the  greater  blessings 
remain.  God  does  not  change,  nor  separate  him- 
self from  us.  There  is  in  his  promises  no  variable- 
ness or  shadow  of  turning.  The  past  is  ours,  with 
the  treasure  which  it  holds  for  us,  and  the  future 
has  more  abundant  blessings  which  will  not  be 
removed.  The  blessings  of  life  which  are  of  the 
highest  value  cannot  be  taken  from  us,  and  our 
belief  of  this  should  be  so  well  assured  that  it 
cannot  be  shaken.  If  the  God  whom  we  trust 
does  not  change,  the  trust  itself  should  remain 
firm.  Many  of  the  changes  of  life  are  of  our  own 
making,  and  in  no  wise  affect  the  goodness  of  God. 
Or  if  they  are  of  his  making,  his  love  which  has 
consented  to  them  remains  unaltered,  and  brings 
it  to  pass  that  all  things  shall  work  together  for 
the  profit  of  the  faithful,  persistent  heart.  If  it 
was  ever  true  that  we  are  in  the  care  of  God  and 
may  look  for  his  favor,  it  is  true  even  more  when 
we  are  afflicted.     His  permission  of  the  troubles 


THE  SONG  IN  A  STRANGE  LAND         297 

which  visit  us  is  good  testimony  to  the  pleasures 
which  shall  succeed  them.  It  is  told  of  two  of  the 
rabbis  that  when  they  looked  upon  the  ruins  of 
Jerusalem  one  of  them  mourned,  and  the  other 
rejoiced.  "  See  the  desolation  of  the  Holy  City," 
one  cried ;  "  what  is  left  to  us  ?  "  "  See  the  deso- 
lation of  the  Holy  City,"  the  other  answered; 
"  God  is  left  to  us.  He  said  that  for  our  sins  our 
city  should  be  ruined,  but  He  promised  his  favor 
to  the  penitent  and  obedient  heart.  If  his  word 
is  sure  when  it  means  our  loss,  it  is  equally  certain 
when  it  means  our  gain.  In  the  desolation  of  the 
city  is  the  pledge  of  its  restoration.  The  word  of 
our  God  abideth  forever." 

The  truth  is,  that  by  the  changes  of  life,  if  we 
consent  to  them,  and  wisely  use  them,  our  char- 
acter is  improved,  and  our  song  exalted.  That 
we  may  sing  the  Lord's  song  in  the  best  way  we 
must  sing  it  with  the  spirit  and  understanding, 
even  as  the  apostle  taught  us.  That  which  deepens 
our  nature  and  enlarges  our  thought  gives  new 
beauty  and  melody  to  the  songs  which  we  sing. 
There  was  a  deep  meaning  in  that  which  was  said 
to  a  noted  singer  by  her  teacher,  when  he  found 
that  with  all  the  perfection  of  her  manner,  and  all 
the  accuracy  of  her  voice,  something  was  still  want- 
ing to  make  the  music  all  which  it  could  be  in  its 
purity  and  in    the  delight  which  it  should  give. 


298  THE  SONG  IN  A   STRANGE  LAND 

He  said,  "  If  I  could  make  you  suffer  for  two 
years,  you  would  be  the  best  contralto  in  the 
world."  We  express  the  same  idea  in  simpler 
phrase  when  we  commend  a  singer  for  the  heart 
which  is  in  the  song,  and  sometimes  we  speak  of 
the  tear  in  the  voice.  It  is  deep  experience  which 
makes  deep  emotion,  and  the  tear  of  the  heart 
which  gives  feeling  to  the  melody.  If  this  be  true 
when  we  are  singing  for  the  delight  of  men,  it  is 
even  more  true  when  we  are  singing  to  God,  who, 
far  beyond  all  others,  can  appreciate  the  true  senti- 
ment of  the  true  heart.  Feeling  is  best  expressed 
in  music.  The  captivity  which  improves  the  feel- 
ing should  therefore  improve  the  song,  and  it  were 
a  pity  to  hang  the  harp  upon  the  willows  at  the 
time  when  we  can  bring  from  it  its  finest  melody. 

We  are  very  often  in  a  strange  land.  There  let 
us  sing  the  song  of  the  Lord  which  we  have  learned 
at  home.  In  this  summer  time  which  is  carrying 
80  many  from  their  accustomed  places,  up  into 
the  mountains,  down  by  the  sea,  across  the  ocean, 
where  new  faces  will  be  around  us  and  other  lives 
will  wait  for  the  touch  of  our  life,  let  us  be  true  to 
God,  to  ourselves,  to  that  which  we  have  learned 
in  our  work,  and  have  gained  by  our  living,  and 
with  our  best  skill  give  our  best  witness  in  our 
constant  faith,  and  be  careful  to  sing  the  Lord's 
song  in  a  strange  land.     Experience  itself  becomes 


THE  SONG  m  A  STRANGE  LAND         299 

a  strange  land.  We  are  carried  into  joys  that  we 
have  not  known.  New  pleasures  siuTOund  us  and 
minister  to  our  delight.  Let  us  sing  the  gladness 
which  comes  to  us,  sing  the  praise  of  Him  who  has 
made  our  lines  to  fall  in  pleasant  places.  Or  if 
the  experience  be  a  sad  one,  and  we  become  lonely 
and  poor  and  separate  from  the  world,  instead  of 
dwelling  alone  with  our  grief  let  us  give  it  expres- 
sion in  a  psalm  of  longing  and  desire,  in  a  cry  to 
God  for  succor,  in  praise  to  God  for  the  blessings 
which  remain,  and  most  of  all  for  himself,  who  is 
a  very  present  help  in  every  time  of  trouble,  and 
should  be  blessed  for  being  present,  and  for  the 
grace  which  is  to  bring  the  new  day  when  the 
strange  night  is  overpast.  We  are  more  likely  to 
think  of  God  in  our  sorrow  than  in  our  delight. 
If  all  things  are  according  to  our  mind,  we  become 
self-sufficient,  perhaps,  proud  of  our  accomplish- 
ments, secure  in  our  prosperity ;  conscious  of  a 
great  work  that  we  have  done,  and  which  has  been 
rewarded.  Unless  we  are  careful  we  may  withhold 
the  praise  which  we  have  offered  in  a  humbler 
time,  and  lessen  the  sense  of  our  dependence  in  all 
things  upon  the  favor  of  God.  You  will  much 
oftener  find  the  heart  of  a  man  in  prosperity  silent, 
than  the  heart  of  a  man  in  adversity.  When  God 
lays  his  hand  in  chastening  upon  the  trustful  soul, 
for  the  soul's  good.  He  makes  the  hand  itself  a 


300         THE  SONG  m  A  STRANGE  LAND 

comfort,  and  raises  the  spirit  into  his  own  peace. 
We  ought,  for  all  reasons,  in  whatever  land  we 
may  have  our  place,  there  to  think  upon  the  Lord 
and  to  sing  his  song.  It  may  be  a  hymn  of  lofty 
praise ;  it  may  be  the  breathing  of  a  wearied  child, 
longing  for  comfort.  It  is  not  so  much  the  words 
of  the  song,  as  the  heart  which  sings  it,  that  God 
delights  in.  The  singing  preserves  the  unity  of 
our  life,  holds  together  our  dark  days  and  our 
bright  days,  and  makes  of  them  one  day.  It  gives 
consolation  to  our  faith,  and  will  not  let  it  be 
shaken  because  the  ground  trembles.  It  keeps 
the  remembrance  of  our  mercies,  which  should 
never  be  forgotten,  because  they  are  still  our  mer- 
cies. It  quickens  our  aspiration,  and  raises  the 
heart  into  the  glad  thought  of  God.  We  should 
take  pains  to  keep  the  heart  free  from  its  surround- 
ings, calm  and  strong,  whether  we  walk  by  the 
banks  of  the  Jordan,  or  wait  by  the  banks  of  the 
Tigris.  Coleridge  said,  "  It  is  hard  to  sing  with 
the  breast  against  a  thorn."  It  is  very  true,  but 
sing,  and  sing  the  Lord's  song.  Is  our  praise  to 
be  at  the  mercy  of  a  thorn  ?  Is  our  hold  upon 
thought  and  feeling  so  slight  as  that?  It  is  fine  to 
rise  above  the  present  experience,  whatever  it  may 
be,  and  rest  in  God,  singing  ourselves  into  adora- 
tion, or  singing  ourselves  to  sleep. 

We  need  to  cultivate  the  spirit  of    praise,  for 


THE  SONG  IN  A   STBANGE  LAND         301 

ourselves  and  for  the  promotion  of  our  joy ;  for 
others,  that  they  may  be  the  sharers  of  our  joy, 
and  may  rejoice  themselves  ;  and  for  God,  who 
loves  to  listen  to  our  songs.  The  Psalms  seem  to 
have  been  written  for  this  purpose.  They  teach 
us,  but  that  is  not  their  great  mission.  Their  great 
work  is  to  inspire  us,  to  take  our  thoughts,  desires, 
sorrows,  whatever  they  may  be  at  any  time,  and  to 
give  them  words  better  than  our  own  in  which  we 
can  praise  and  worship.  There  is  nothing  in  the 
greatly  varied  experiences  of  our  life  which  does 
not  find  words  to  meet  it  in  the  Psalter.  The 
Psalms  will  readily  "requite  serious  regard  with 
opportune  delight."  It  has  been  very  well  said  by 
an  English  preacher  that  the  Psalter  is  not  a  pic- 
ture with  the  light  on  it,  but  it  is  a  window  with 
the  light  in  it.  The  glories  of  the  window  are 
permanent.  The  light  enters  them,  and  takes 
shape  and  color  for  itself,  and  brings  forth  the 
forms  of  strength  and  beauty  which  are  in  the 
glass.  The  dimness  becomes  softened  and  cheered, 
the  brightness  becomes  enriched  and  glorified. 
The  window  reveals  the  light.  The  light  reveals 
the  window.  Steady  as  the  goodness  of  God 
should  be  our  thought  of  Him,  and  our  song 
which  praises  Him.  The  song  will  give  form  to 
our  thought,  and  the  thought  will  give  life  to  our 
song;.     It  seems  to  be  the  case  that  the  Psalms  are 


302  THE  SONG  IN  A  STRANGE  L.IND 

less  enjoyed  than  many  other  parts  of  the  Holy 
Scriptures.  It  seems  to  be  true  that  the  mind 
needs  to  be  pure  and  generous  and  spiritual  truly 
to  enjoy  the  Psalms,  as  we  enjoy  the  Gospels,  with 
the  life  of  Christ  embodied  in  them,  and  bestowing 
itself  upon  us.  But  when  we  become  more  per- 
suaded of  the  grace  of  God,  more  impressed  with 
his  constant  love,  and  our  feeling  is  too  deep  to  be 
restrained,  there  are  no  words  of  our  own  in  which 
it  can  be  uttered;  then  the  words  of  the  old 
singers,  trained  in  the  school  of  earnest  life  and 
inspired  of  God,  become  precious  to  us.  The  use 
of  the  Psalms  is  more  than  this,  for  it  enlarges 
the  feeling,  purifies  the  heart,  ennobles  the  joy, 
creates  the  spirit  of  praise  to  which  it  gives  the 
song  of  the  Lord.  One  has  to  need  the  Psalms 
before  he  greatly  prizes  them.  When  an  exceed- 
ing gladness  comes  to  the  soul,  the  mind  familiar 
with  the  words  of  the  old  singers  breaks  forth  into 
their  glad  strains.  It  is  not  till  we  are  the  sheep 
of  the  Shepherd,  and  are  aware  that  He  is  lead- 
ing us  and  making  us  to  rest  by  the  still  waters 
that  we  know  the  twenty-third  Psalm.  It  is  not 
till  we  are  in  the  valley  of  the  shadow  of  death 
that  we  can  sing,  as  it  should  be  sung,  "  I  will  fear 
no  evil,  for  thou  art  with  me."  The  Psahns  deepen 
and  exalt  life.  The  deepened  and  exalted  life  is 
fond   of  the  Psalms.     If  we  carry  them  with  us 


THE  SONG  IN  A  STRANGE  LAND         303 

into  a  strange  land,  we  have  the  song  which  is  to 
be  sung,  and  the  air  of  the  strange  land  will 
quicken  and  sanctify  the  melody. 

This  spirit  which  has  been  commended  is  the 
spirit  of  heroism,  of  bravery,  and  earnestness. 
The  young  men  and  young  women  who  in  the 
summer  time  are  going  out  from  the  quiet  retreats 
of  study  into  the  world  which  needs  them "  and  is 
waiting  for  them  are  prepared,  not  merely  for 
pleasant  fields  and  sunny  skies,  for  places  of  easy 
delight  and  ■  graceful  service ;  they  are  looking 
forward,  with  a  vision  they  cannot  wholly  interpret, 
to  work  which  is  to  be  done,  which  they  will  not 
refuse,  to  perils  from  which  they  will  not  flee,  to 
hardship  from  which  they  will  not  shrink.  The 
sword  in  their  hand  is  polished  and  the  scabbard 
has  no  mark,  but  they  are  willing,  even  desirous, 
that  the  sword  should  lose  its  brilliancy,  and  the 
scabbard  be  so  bent  with  use  that  the  sword  cannot 
be  thrust  within  it.  They  believe  in  the  victory 
which  they  are  confident  they  will  deserve,  and 
they  propose  to  be  constant  in  their  courage,  what- 
ever land  may  give  to  them  the  battlefield. 

We  have  all  looked  with  great  interest  upon  the 
monument  which  has  been  recently  erected  and 
dedicated  to  the  devotion  of  a  young  soldier  who 
has  gained  the  hearts,  not  alone  of  those  who  knew 
him,  but  of  all  who  know  manhood  and  honor  it. 


304  THE  SONG  IN  A  STRANGE  LAND 

He  gave  his  life  to  the  country  when  his  life  was 
before  him.  He  gave  himself  to  the  war  with  all 
its  perils.  He  placed  himself  at  the  head  of  men 
despised,  untried  in  peace,  and  unproved  in  war, 
and  he  led  them  on  to  the  battles  which  had  more 
than  their  wonted  danger,  and  where,  because  the 
men  who  followed  him  were  black,  defeat  was 
worse  than  death.  We  see  him  now  where  he 
rides  among  his  men,  dark  faces  behind  him  and 
before  him,  a  dark-faced  drummer-boy  leading  the 
way ;  but  his  eye  is  constant,  his  heart  is  steady, 
his  greatness  never  fails  him,  as  he  moves  forward 
to  the  fate  to  which  he  has  consented,  to  fall  among 
the  men  whom  he  has  led,  and  who  with  him  were 
faithful  to  the  end.  He  sang  the  song  of  his 
country,  the  song  of  courage,  the  song  of  life,  not 
in  the  easy  days  of  peace,  not  in  the  ordinary 
dangers  of  war.  He  sang  the  Lord's  song  in  a 
strange  land,  and  the  country  joins  to-day  in  the 
applauding  psalm. 

We  think  of  the  apostle  and  his  companion,  who 
by  reason  of  their  fidelity  in  a  strange  land  were 
thrust  into  a  pagan  prison.  They  were  beaten. 
They  were  cast  into  the  inner  prison.  Their  feet 
were  made  fast  in  the  stocks.  But  at  midnight 
the  prisoners  heard  them  praying  to  God,  which 
it  was  natural  that  they  should  do  in  their  extrem- 
ity, seeing  it  was  for  his  cause  their  captivity  had 


THE  SONG  IN  A  STBANGE  LAND         305 

come  to  them ;  but  the  prisoners  heard  them  sing- 
ing the  praises  of  God,  for  they  sang  the  Lord's 
song  in  a  strange  land,  and  presently  the  stones 
were  shaking  in  the  prison  walls. 

This  Psalm  of  the  Captivity  was  not  David's. 
Even  if  the  chronology  did  not  make  this  plain, 
the  Psalm  is  not  at  all  in  David's  manner.  This 
is  not  the  way  a  man  sings  who  has  been  brought 
up  as  a  shepherd,  who  has  guarded  his  flock,  and, 
when  the  lion  and  the  bear  came  against  them,  has 
caught  the  wild  beasts  with  his  hands,  and  torn 
their  jaws  asunder ;  and  who,  when  the  army  of 
Israel  trembled  before  the  Philistine,  with  a  stone 
fi'om  his  shepherd's  sling  has  laid  the  giant  at  his 
feet.  He  sang  in  the  wilderness,  at  the  king's 
court,  among  the  mountains,  and  in  the  dens  where 
he  found  refuge,  in  the  palace  and  on  the  throne. 
They  say  that  he  hung  his  harp  in  the  trees  ;  not 
because  he  had  no  use  for  it,  but  that  he  might  set 
it  to  diviner  strains  than  it  had  ever  known.  He 
let  the  wind  play  among  the  strings,  and  waking 
he  caught  the  melody  of  Nature,  and  with  his  own 
hands  wedded  it  to  immortal  verse.  He  could 
sing  the  Psalms  which  have  become  the  songs  of 
the  world.  "  In  the  valley  of  the  shadow  of  death, 
thy  rod,  thy  staff,  they  comfort  me.  Surely  good- 
ness and  mercy  shall  follow  me  all  the  days  of  my 


306  THE  SONG  IN  A  STRANGE  LAND 

life,  and  I  will  dwell  in  the  house  of  the  Lord 
forever." 

We  remember  reverently  that  at  the  last  Pass- 
over, on  the  last  night  before  his  Crucifixion,  our 
Lord  took  the  cup  which  held  his  life,  and  gave  it 
to  his  disciples  with  thanksgiving,  and  that  when 
the  old  sacrament  had  been  transfigured  into  the 
new,  before  they  went  to  the  Mount  of  Olives, 
they  sang  a  hymn.  This  is  the  true  spirit.  It  is 
the  Christ  spirit.  He  had  been  born  in  a  strange 
land,  and  there  the  angels  sang.  At  the  foot  of 
his  own  Cross  He  prayed  with  his  friends  and 
for  them,  and  as  they  went  out  they  sang  the  Lord's 
song. 

We  are  moving  on  to  a  land  that  is  strange,  — 
to  a  land  that  is  not  strange,  if  we  are  God's  chil- 
dren, and  He  who  has  ascended  into  heaven  is  our 
friend  and  Saviour.  Let  us  go  on  singing  our  pil- 
grim songs  between  the  hills  of  the  world,  and  upon 
their  summits.  We  shall  sing  in  heaven,  but  the 
song  of  heaven  is  to  be  learned  here,  "  Unto  him 
that  loved  us."  If  we  are  familiar  with  the  words 
and  with  the  tune,  we  shall  be  able  to  sing  them  on 
our  way ;  and  at  the  end,  where  all  things  are  in 
the  harmony  of  the  eternal  delight,  we  shall  sing 
the  Lord's  song  in  the  country  which  i§  oiu*  own. 


CAMBRIDGE,   MASSACHUSETTS,  U.  S.  A. 

ELECTROTYPED  AND  PRINTED  BY 

H.  O.   HOUGHTON  AND  CO. 


y  51^^"^ 


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